mh_parser/vol_split/40 - Matthew/Chapter 19.xml

<div2 id="Matt.xx" n="xx" next="Matt.xxi" prev="Matt.xix" progress="21.97%" title="Chapter XIX">
<h2 id="Matt.xx-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xx-p0.2">CHAP. XIX.</h3>
<p class="intro" id="Matt.xx-p1">In this chapter, we have, I. Christ changing his
quarters, leaving Galilee, and coming into the coasts of Judea,
<scripRef id="Matt.xx-p1.1" osisRef="Bible:Matt.19.1-Matt.19.2" parsed="|Matt|19|1|19|2" passage="Mt 19:1,2">ver. 1, 2</scripRef>. II. His dispute
with the Pharisees about divorce, and his discourse with his
disciples upon occasion of it, <scripRef id="Matt.xx-p1.2" osisRef="Bible:Matt.19.3-Matt.19.12" parsed="|Matt|19|3|19|12" passage="Mt 19:3-12">ver.
3-12</scripRef>. III. The kind entertainment he gave to some little
children which were brought to him, <scripRef id="Matt.xx-p1.3" osisRef="Bible:Matt.19.13-Matt.19.15" parsed="|Matt|19|13|19|15" passage="Mt 19:13-15">ver. 13-15</scripRef>. IV. An account of what passed
between Christ and a hopeful young gentleman that applied himself
to him, <scripRef id="Matt.xx-p1.4" osisRef="Bible:Matt.19.16-Matt.19.22" parsed="|Matt|19|16|19|22" passage="Mt 19:16-22">ver. 16-22</scripRef>. V.
His discourse with his disciples upon that occasion, concerning the
difficulty of the salvation of those that have much in the world,
and the certain recompence of those that leave all for Christ,
<scripRef id="Matt.xx-p1.5" osisRef="Bible:Matt.19.23-Matt.19.30" parsed="|Matt|19|23|19|30" passage="Mt 19:23-30">ver. 23-30</scripRef>.</p>
<scripCom id="Matt.xx-p1.6" osisRef="Bible:Matt.19" parsed="|Matt|19|0|0|0" passage="Mt 19" type="Commentary"/>
<scripCom id="Matt.xx-p1.7" osisRef="Bible:Matt.19.1-Matt.19.2" parsed="|Matt|19|1|19|2" passage="Mt 19:1-2" type="Commentary"/><div class="Commentary" id="Bible:Matt.19.1-Matt.19.2">
<h4 id="Matt.xx-p1.8">Christ Leaves Galilee and Enters
Judea.</h4>
<p class="passage" id="Matt.xx-p2">1 And it came to pass, <i>that</i> when Jesus
had finished these sayings, he departed from Galilee, and came into
the coasts of Judea beyond Jordan;   2 And great multitudes
followed him; and he healed them there.</p>
<p class="indent" id="Matt.xx-p3">We have here an account of Christ's
removal. Observe,</p>
<p class="indent" id="Matt.xx-p4">1. He left Galilee. There he had been
brought up, and had spent the greatest part of his life in that
remote despicable part of the country; it was only upon occasion of
the feasts, that he <i>came up to Jerusalem, and manifested himself
there;</i> and, we may suppose, that, having no constant residence
there when he did come, his preaching and miracles were the more
observable and acceptable. But it was an instance of his
humiliation, and in this, as in other things, he appeared in a mean
state, that he would go under the character of a Galilean, a
north-countryman, the least polite and refined part of the nation.
Most of Christ's sermons hitherto had been preached, and most of
his miracles wrought, in Galilee; but now, having <i>finished these
sayings, he departed from Galilee,</i> and it was his final
farewell; for (unless his <i>passing through the midst of Samaria
and Galilee,</i> <scripRef id="Matt.xx-p4.1" osisRef="Bible:Luke.17.11" parsed="|Luke|17|11|0|0" passage="Lu 17:11">Luke xvii.
11</scripRef>, was after this, which yet was but a visit <i>in
transitu—as he passed through the country</i>) he never came to
Galilee again till after his resurrection, which makes this
transition very remarkable. Christ did not take his leave of
Galilee till he had done his work there, and then he departed
thence. Note, As Christ's faithful ministers are not taken out of
the world, so they are not removed from any place, till they have
finished their testimony in that place, <scripRef id="Matt.xx-p4.2" osisRef="Bible:Rev.11.7" parsed="|Rev|11|7|0|0" passage="Re 11:7">Rev. xi. 7</scripRef>. This is very comfortable to those
that follow not their own humours, but God's providence, in their
removals, that their sayings shall be finished before they depart.
And who would desire to continue any where longer than he has work
to do for God there?</p>
<p class="indent" id="Matt.xx-p5">2. <i>He came into the coasts of Judea,
beyond Jordan,</i> that <i>they</i> might have their day of
visitation as well as Galilee, for they also belonged <i>to the
lost sheep of the house of Israel.</i> But still Christ kept to
those parts of Canaan that lay towards other nations: Galilee is
called <i>Galilee of the Gentiles;</i> and the Syrians dwelt beyond
Jordan. Thus Christ intimated, that, while he kept within the
confines of the Jewish nation, he had his eye upon the Gentiles,
and his gospel was aiming and coming toward them.</p>
<p class="indent" id="Matt.xx-p6">3. <i>Great multitudes followed him.</i>
Where Shiloh is, there will <i>the gathering of the people be.</i>
The <i>redeemed of the Lord</i> are such as <i>follow the Lamb
whithersoever he goes,</i> <scripRef id="Matt.xx-p6.1" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev. xiv.
4</scripRef>. When Christ departs, it is best for us to follow him.
It was a piece of respect to Christ, and yet it was a continual
trouble, to be thus crowded after, wherever he went; but he sought
not his own ease, nor, considering how mean and contemptible this
mob was (as some would call them), his own honour much, in the eye
of the world; he <i>went about doing good;</i> for so it follows,
<i>he healed them there.</i> This shows what they followed him for,
to have their sick healed; and they found him as able and ready to
help here, as he had been in Galilee; for, wherever this <i>Sun of
righteousness arose,</i> it was <i>with healing under his wings. He
healed them there,</i> because he would not have them follow him to
Jerusalem, lest it should give offence. <i>He shall not strive, nor
cry.</i></p>
</div><scripCom id="Matt.xx-p6.2" osisRef="Bible:Matt.19.3-Matt.19.12" parsed="|Matt|19|3|19|12" passage="Mt 19:3-12" type="Commentary"/><div class="Commentary" id="Bible:Matt.19.3-Matt.19.12">
<h4 id="Matt.xx-p6.3">The Law of Divorce.</h4>
<p class="passage" id="Matt.xx-p7">3 The Pharisees also came unto him, tempting
him, and saying unto him, Is it lawful for a man to put away his
wife for every cause?   4 And he answered and said unto them,
Have ye not read, that he which made <i>them</i> at the beginning
made them male and female,   5 And said, For this cause shall
a man leave father and mother, and shall cleave to his wife: and
they twain shall be one flesh?   6 Wherefore they are no more
twain, but one flesh. What therefore God hath joined together, let
not man put asunder.   7 They say unto him, Why did Moses then
command to give a writing of divorcement, and to put her away?
  8 He saith unto them, Moses because of the hardness of your
hearts suffered you to put away your wives: but from the beginning
it was not so.   9 And I say unto you, Whosoever shall put
away his wife, except <i>it be</i> for fornication, and shall marry
another, committeth adultery: and whoso marrieth her which is put
away doth commit adultery.   10 His disciples say unto him, If
the case of the man be so with <i>his</i> wife, it is not good to
marry.   11 But he said unto them, All <i>men</i> cannot
receive this saying, save <i>they</i> to whom it is given.  
12 For there are some eunuchs, which were so born from <i>their</i>
mother's womb: and there are some eunuchs, which were made eunuchs
of men: and there be eunuchs, which have made themselves eunuchs
for the kingdom of heaven's sake. He that is able to receive
<i>it,</i> let him receive <i>it.</i></p>
<p class="indent" id="Matt.xx-p8">We have here the law of Christ in the case
of divorce, occasioned, as some other declarations of his will, by
a dispute with <i>the Pharisees.</i> So patiently did he endure the
contradiction of sinners, that he turned it into instructions to
his own disciples! Observe, here</p>
<p class="indent" id="Matt.xx-p9">I. The case proposed by the Pharisees
(<scripRef id="Matt.xx-p9.1" osisRef="Bible:Matt.19.3" parsed="|Matt|19|3|0|0" passage="Mt 19:3"><i>v.</i> 3</scripRef>); <i>Is it
lawful for a man to put away his wife?</i> This they asked,
tempting him, not desiring to be taught by him. Some time ago, he
had, in Galilee, declared his mind in this matter, against that
which was the common practice (<scripRef id="Matt.xx-p9.2" osisRef="Bible:Matt.5.31-Matt.5.32" parsed="|Matt|5|31|5|32" passage="Mt 5:31,32"><i>ch.</i> v. 31, 32</scripRef>); and if he would, in
like manner, declare himself now against divorce, they would make
use of it for the prejudicing and incensing of the people of this
country against him, who would look with a jealous eye upon one
that attempted to cut them short in a liberty they were fond of.
They hoped he would lose himself in the affections of the people as
much by this as by any of his precepts. Or, the temptation might be
designed this: If he should say that divorces were not lawful, they
would reflect upon him as an enemy to the law of Moses, which
allowed them; if he should say that they were, they would represent
his doctrine as not having that perfection in it which was expected
in the doctrine of the Messiah; since, though divorces were
tolerated, they were looked upon by the stricter sort of people as
not of good report. Some think, that, though the law of Moses did
permit divorce, yet, in assigning the just causes for it, there was
a controversy between the Pharisees among themselves, and they
desired to know what Christ said to it. Matrimonial cases have been
numerous, and sometimes intricate and perplexed; made so not by the
law of God, but by the lusts and follies of men; and often in these
cases people resolve, before they ask, what they will do.</p>
<p class="indent" id="Matt.xx-p10">Their question is, <i>Whether a man may put
away his wife for every cause.</i> That it might be done for some
cause, even for that of fornication, was granted; but may it be
done, as now it commonly was done, by the looser sort of people,
for every cause; for any cause that a man shall think fit to
assign, though ever so frivolous; upon every dislike or
displeasure? The toleration, in this case, permitted it, <i>in case
she found no favour in his eyes, because he hath found some
uncleanness in her,</i> <scripRef id="Matt.xx-p10.1" osisRef="Bible:Deut.24.1" parsed="|Deut|24|1|0|0" passage="De 24:1">Deut. xxiv.
1</scripRef>. This they interpreted so largely as to make any
disgust, though causeless, the ground of a divorce.</p>
<p class="indent" id="Matt.xx-p11">II. Christ's answer to this question;
though it was proposed to tempt him, yet, being a case of
conscience, and a weighty one, he gave a full answer to it, not a
direct one, but an effectual one; laying down such principles as
undeniably prove that such arbitrary divorces as were then in use,
which made the matrimonial bond so very precarious, were by no
means lawful. Christ himself would not give the rule without a
reason, nor lay down his judgment without scripture proof to
support it. Now his argument is this; "If husband and wife are by
the will and appointment of God joined together in the strictest
and closest union, then they are not to be lightly, and upon every
occasion, separated; if the vow be sacred, it cannot be easily
untied." Now, to prove that there is such a union between man and
wife, he urges three things.</p>
<p class="indent" id="Matt.xx-p12">1. The creation of Adam and Eve, concerning
which he appeals to their own knowledge of the scriptures; <i>Have
ye not read?</i> It is some advantage in arguing, to deal with
those that own, and have read, the scriptures; <i>Ye have read</i>
(but have not considered) <i>that he which made them at the
beginning, made them male and female,</i> <scripRef id="Matt.xx-p12.1" osisRef="Bible:Gen.1.27 Bible:Gen.5.2" parsed="|Gen|1|27|0|0;|Gen|5|2|0|0" passage="Ge 1:27,5:2">Gen. i. 27; v. 2</scripRef>. Note, It will be of
great use to us often to think of our creation, how and by whom,
what and for what, we were created. <i>He made them male and
female,</i> one female for one male; so that Adam could not divorce
his wife, and take another, for there was no other to take. It
likewise intimated an inseparable union between them; Eve was a rib
out of Adam's side, so that he could not put her away, but he must
put away a piece of himself, and contradict the manifest
indications of her creation. Christ hints briefly at this, but, in
appealing to what they had read, he refers them to the original
record, where it is observable, that, though the rest of the living
creatures were made male and female, yet it is not said so
concerning any of them, but only concerning mankind; because
between man and woman the conjunction is rational, and intended for
nobler purposes than merely the pleasing of sense and the
preserving of a seed; and it is therefore more close and firm than
that between male and female among the brutes, who were not capable
of being such help—meets for one another as Adam and Ever were.
Hence the manner of expression is somewhat singular (<scripRef id="Matt.xx-p12.2" osisRef="Bible:Gen.1.27" parsed="|Gen|1|27|0|0" passage="Ge 1:27">Gen. i. 27</scripRef>), <i>In the image of God
created he him, male and female created he them; him</i> and
<i>them</i> are used promiscuously; being one by creation before
they were two, when they became one again by marriage-covenant,
that oneness could not but be closer and indissoluble.</p>
<p class="indent" id="Matt.xx-p13">2. The fundamental law of marriage, which
is, that <i>a man shall leave father and mother, and shall cleave
to his wife,</i> <scripRef id="Matt.xx-p13.1" osisRef="Bible:Matt.19.5" parsed="|Matt|19|5|0|0" passage="Mt 19:5"><i>v.</i>
5</scripRef>. The relation between husband and wife is nearer than
that between parents and children; now, if the filial relation may
not easily be violated, much less may the marriage union be broken.
May a child desert his parents, or may a parent abandon his
children, for any cause, for every cause? No, by no means. Much
less may a husband put away his wife, betwixt whom, though not by
nature, yet by divine appointment, the relation is nearer, and the
bond of union stronger, than between parents and children; for that
is in a great measure superseded by marriage, when a man must leave
his parents, to cleave to his wife. See here the power of a divine
institution, that the result of it is a union stronger than that
which results from the highest obligations of nature.</p>
<p class="indent" id="Matt.xx-p14">3. The nature of the marriage contract; it
is a union of persons; <i>They twain shall be one flesh,</i> so
that (<scripRef id="Matt.xx-p14.1" osisRef="Bible:Matt.19.6" parsed="|Matt|19|6|0|0" passage="Mt 19:6"><i>v.</i> 6</scripRef>) <i>they
are no more twain, but one flesh.</i> A man's children are pieces
of himself, but his wife is himself. As the conjugal union is
closer than that between parents and children, so it is in a manner
equivalent to that between one member and another in the natural
body. As this is a reason why husbands should love their wives, so
it is a reason why they should not put away their wives, for <i>no
man ever yet hated his own flesh,</i> or cut it off, <i>but
nourishes and cherishes it,</i> and does all he can to preserve it.
They two shall be one, therefore there must be but one wife, for
God made but one Eve for one Adam, <scripRef id="Matt.xx-p14.2" osisRef="Bible:Mal.2.15" parsed="|Mal|2|15|0|0" passage="Mal 2:15">Mal. ii. 15</scripRef>.</p>
<p class="indent" id="Matt.xx-p15">From hence he infers, <i>What God hath
joined together, let not man put asunder.</i> Note, (1.) Husband
and wife are of God's joining together;
<b><i>synezeuxen</i></b>—<i>he hath yoked them together,</i> so
the word is, and it is very significant. God himself instituted the
relation between husband and wife in the state of innocence.
Marriage and the sabbath are the most ancient of divine ordinances.
Though marriage be not peculiar to the church, but common to the
world, yet, being stamped with a divine institution, and here
ratified by our Lord Jesus, it ought to be managed <i>after a godly
sort, and sanctified by the word of God, and prayer.</i> A
conscientious regard to God in this ordinance would have a good
influence upon the duty, and consequently upon the comfort, of the
relation. (2.) Husband and wife, being joined together by the
ordinance of God, are not to be put asunder by any ordinance of
man. Let not man put them asunder; not the husband himself, nor any
one for him; not the magistrate, God never gave him authority to do
it. The God of Israel hath said, that <i>he hateth putting
away,</i> <scripRef id="Matt.xx-p15.1" osisRef="Bible:Mal.2.16" parsed="|Mal|2|16|0|0" passage="Mal 2:16">Mal. ii. 16</scripRef>. It
is a general rule that man must not go about to <i>put asunder what
God hath joined together.</i></p>
<p class="indent" id="Matt.xx-p16">III. An objection started by the Pharisees
against this; an objection not destitute of colour and plausibility
(<scripRef id="Matt.xx-p16.1" osisRef="Bible:Matt.19.7" parsed="|Matt|19|7|0|0" passage="Mt 19:7"><i>v.</i> 7</scripRef>); "<i>Why did
Moses command to give a writing of divorcement,</i> in case a man
did put away his wife?" He urged scripture reason against divorce;
they allege scripture authority for it. Note, The seeming
contradictions that are in the word of God are great
stumbling-blocks to men of corrupt minds. It is true, <i>Moses was
faithful to him that appointed him,</i> and commanded nothing but
<i>what he received from the Lord;</i> but as to the thing itself,
what they call a <i>command</i> was only as <i>allowance</i>
(<scripRef id="Matt.xx-p16.2" osisRef="Bible:Deut.24.1" parsed="|Deut|24|1|0|0" passage="De 24:1">Deut. xxiv. 1</scripRef>), and
designed rather to restrain the exorbitances of it than to give
countenance to the thing itself. The Jewish doctors themselves
observe such limitations in that law, that it could not be done
without great deliberation. A particular reason must be assigned,
the bill of divorce must be written, and, as a judicial act, must
have all the solemnities of a deed, executed and enrolled. It must
be given into the hands of the wife herself, and (which would
oblige men, if they had any consideration in them, to consider)
they were expressly forbidden ever to come together again.</p>
<p class="indent" id="Matt.xx-p17">IV. Christ's answer to this objection, in
which,</p>
<p class="indent" id="Matt.xx-p18">1. He rectifies their mistake concerning
the law of Moses; they called it a <i>command,</i> Christ calls it
but a <i>permission, a toleration.</i> Carnal hearts will take an
ell if but an inch be given them. The law of Moses, in this case,
was a political law, which God gave, as the Governor of that
people; and it was for reasons of state, that divorces were
tolerated. The strictness of the marriage union being the result,
not of a natural, but of a positive law, the wisdom of God
dispensed with divorces in some cases, without any impeachment of
his holiness.</p>
<p class="indent" id="Matt.xx-p19">But Christ tells them there was a reason
for this toleration, not at all for their credit; <i>It was because
of the hardness of your hearts,</i> that you were permitted to
<i>put away your wives.</i> Moses complained of the people of
Israel in his time, that <i>their hearts were hardened</i>
(<scripRef id="Matt.xx-p19.1" osisRef="Bible:Deut.9.6 Bible:Deut.31.27" parsed="|Deut|9|6|0|0;|Deut|31|27|0|0" passage="De 9:6,31:27">Deut. ix. 6; xxxi.
27</scripRef>), hardened against God; this is here meant of their
being hardened against their relations; they were generally violent
and outrageous, which way soever they took, both in their appetites
and in their passions; and therefore if they had not been allowed
to put away their wives, when they had conceived a dislike of them,
they would have used them cruelly, would have beaten and abused
them, and perhaps have murdered them. Note, There is not a greater
piece of hard-heartedness in the world, than for a man to be harsh
and severe with his own wife. The Jews, it seems, were infamous for
this, and therefore were allowed to put them away; better divorce
them than do worse, than that <i>the altar of the Lord should be
covered with tears,</i> <scripRef id="Matt.xx-p19.2" osisRef="Bible:Mal.2.13" parsed="|Mal|2|13|0|0" passage="Mal 2:13">Mal. ii.
13</scripRef>. A little compliance, to humour a madman, or a man in
a frenzy, may prevent a greater mischief. Positive laws may be
dispensed with for the preservation of the law of nature, for God
<i>will have mercy and not sacrifice;</i> but then those are
hard-hearted wretches, who have made it necessary; and none can
wish to have the liberty of divorce, without virtually owning the
hardness of their hearts. Observe, He saith, It is for the hardness
of <i>your</i> hearts, not only theirs who lived then, but all
their seed. Note, God not only sees, but foresees, the hardness of
men's hearts; he suited both the ordinances and providences of the
Old Testament to the temper of that people, both in terror. Further
observe, The law of Moses considered the hardness of men's hearts,
but the gospel of Christ cures it; and his grace <i>takes away the
heart of stone, and gives a heart of flesh.</i> By the law was the
knowledge of sin, but by the gospel was the conquest of it.</p>
<p class="indent" id="Matt.xx-p20">2. He reduces them to the original
institution; <i>But from the beginning it was not so.</i> Note,
Corruptions that are crept into any ordinance of God must be purged
out by having recourse to the primitive institution. If the copy be
vicious, it must be examined and corrected by the original. Thus,
when St. Paul would redress the grievances in the church of Corinth
about the Lord's supper, he appealed to the appointment (<scripRef id="Matt.xx-p20.1" osisRef="Bible:1Cor.11.23" parsed="|1Cor|11|23|0|0" passage="1Co 11:23">1 Cor. xi. 23</scripRef>), So and so <i>I
received from the Lord.</i> Truth was from the beginning; we must
therefore enquire for <i>the good old way</i> (<scripRef id="Matt.xx-p20.2" osisRef="Bible:Jer.6.16" parsed="|Jer|6|16|0|0" passage="Jer 6:16">Jer. vi. 16</scripRef>), and must reform, not by later
patterns, but by ancient rules.</p>
<p class="indent" id="Matt.xx-p21">3. He settles the point by an express law;
<i>I say unto you</i> (<scripRef id="Matt.xx-p21.1" osisRef="Bible:Matt.19.9" parsed="|Matt|19|9|0|0" passage="Mt 19:9"><i>v.</i>
9</scripRef>); and it agrees with what he said before (<scripRef id="Matt.xx-p21.2" osisRef="Bible:Matt.5.32" parsed="|Matt|5|32|0|0" passage="Mt 5:32"><i>ch.</i> v. 32</scripRef>); there it was said
in preaching, here in dispute, but it is the same, for Christ is
constant to himself. Now, in both these places,</p>
<p class="indent" id="Matt.xx-p22">(1.) He allows divorce, in case of
adultery; the reason of the law against divorce being this, <i>They
two shall be one flesh.</i> If the wife play the harlot, and make
herself one flesh with an adulterer, the reason of the law ceases,
and so does the law. By the law of Moses adultery was punished with
death, <scripRef id="Matt.xx-p22.1" osisRef="Bible:Deut.22.22" parsed="|Deut|22|22|0|0" passage="De 22:22">Deut. xxii. 22</scripRef>. Now
our Saviour mitigates the rigour of that, and appoints divorce to
be the penalty. Dr. Whitby understands this, not of adultery, but
(because our Saviour uses the word
<b><i>porneia</i></b>—<i>fornication</i>) of uncleanness committed
before marriage, but discovered afterward; because, if it were
committed after, it was a capital crime, and there needed no
divorce.</p>
<p class="indent" id="Matt.xx-p23">(2.) He disallows it in all other cases:
<i>Whosoever puts away his wife, except for fornication, and
marries another, commits adultery.</i> This is a direct answer to
their query, that it is not lawful. In this, as in other things,
gospel times are <i>times of reformation,</i> <scripRef id="Matt.xx-p23.1" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10">Heb. ix. 10</scripRef>. The law of Christ tends to
reinstate man in his primitive integrity; the law of love, conjugal
love, is no new commandment, but was from the beginning. If we
consider what mischiefs to families and states, what confusions and
disorders, would follow upon arbitrary divorces, we shall see how
much this law of Christ is for our own benefit, and what a friend
Christianity is to our secular interests.</p>
<p class="indent" id="Matt.xx-p24">The law of Moses allowing divorce for the
hardness of men's hearts, and the law of Christ forbidding it,
intimate, that Christians being under a dispensation of love and
liberty, tenderness of heart may justly be expected among them,
that they will not be hard-hearted, like Jews, <i>for God has
called us to peace.</i> There will be no occasion for divorces, if
we <i>forbear one another, and forgive one another, in love,</i> as
those that are, and hope to be, forgiven, and have found God not
forward to <i>put us away,</i> <scripRef id="Matt.xx-p24.1" osisRef="Bible:Isa.50.1" parsed="|Isa|50|1|0|0" passage="Isa 50:1">Isa. l.
1</scripRef>. No need of divorces, if <i>husbands love their wives,
and wives be obedient to their husbands,</i> and they live together
as heirs of the grace of life: and these are the laws of Christ,
such as we find not in all the law of Moses.</p>
<p class="indent" id="Matt.xx-p25">V. Here is a suggestion of the disciples
against this law of Christ (<scripRef id="Matt.xx-p25.1" osisRef="Bible:Matt.19.10" parsed="|Matt|19|10|0|0" passage="Mt 19:10"><i>v.</i>
10</scripRef>); <i>If the case of the man be so with his wife, it
is better not to marry.</i> It seems, the disciples themselves were
loth to give up the liberty of divorce, thinking it a good
expedient for preserving comfort in the married state; and
therefore, like sullen children, if they have not what they would
have, they will throw away what they have. If they may not be
allowed to put away their wives when they please, they will have no
wives at all; though, from the beginning, when no divorce was
allowed, God said, <i>It is not good for man to be alone, and
blessed them,</i> pronounced them blessed who were thus strictly
joined together; yet, unless they may have a liberty of divorce,
they think it is good for a man not to marry. Note, 1. Corrupt
nature is impatient of restraint, and would fain break Christ's
bonds in sunder, and have a liberty for its own lusts. 2. It is a
foolish, peevish thing for men to abandon the comforts of this
life, because of the crosses that are commonly woven in with them,
as if we must needs go out of the world, because we have not every
thing to our mind in the world; or must enter into no useful
calling or condition, because it is made our duty to abide in it.
No, whatever our condition is, we must bring our minds to it, be
thankful for its comforts, submissive to its crosses, and, as God
has done, <i>set the one over against the other,</i> and make the
best of that which is, <scripRef id="Matt.xx-p25.2" osisRef="Bible:Eccl.7.14" parsed="|Eccl|7|14|0|0" passage="Ec 7:14">Eccl. vii.
14</scripRef>. If the yoke of marriage may not be thrown off at
pleasure, it does not follow that <i>therefore</i> we must not come
under it; but <i>therefore,</i> when we do come under it, we must
resolve to comport with it, by love, and meekness, and patience,
which will make divorce the most unnecessary undesirable thing that
can be.</p>
<p class="indent" id="Matt.xx-p26">VI. Christ's answer to this suggestion
(<scripRef id="Matt.xx-p26.1" osisRef="Bible:Matt.19.11-Matt.19.12" parsed="|Matt|19|11|19|12" passage="Mt 19:11,12"><i>v.</i> 11, 12</scripRef>), in
which,</p>
<p class="indent" id="Matt.xx-p27">1. He allows it good for some not to marry;
<i>He that is able to receive it, let him receive it.</i> Christ
allowed what the disciples said, <i>It is good not to marry;</i>
not as an objection against the prohibition of divorce, as they
intended it, but as giving them a rule (perhaps no less unpleasing
to them), that they who have the gift of continence, and are not
under any necessity of marrying, do best if they continue single
(<scripRef id="Matt.xx-p27.1" osisRef="Bible:1Cor.7.1" parsed="|1Cor|7|1|0|0" passage="1Co 7:1">1 Cor. vii. 1</scripRef>); for they
that are unmarried have opportunity, if they have but a heart, to
care more <i>for the things of the Lord, how they may please the
Lord</i> (<scripRef id="Matt.xx-p27.2" osisRef="Bible:1Cor.7.32-1Cor.7.34" parsed="|1Cor|7|32|7|34" passage="1Co 7:32-34">1 Cor. vii.
32-34</scripRef>), being less encumbered with the cares of this
life, and having a greater vacancy of thought and time to mind
better things. The increase of grace is better than the increase of
the family, and fellowship with the Father and with his Son Jesus
Christ is to be preferred before any other fellowship.</p>
<p class="indent" id="Matt.xx-p28">2. He disallows it, as utterly mischievous,
to forbid marriage, because <i>all men cannot receive this
saying;</i> indeed few can, and therefore the crosses of the
married state must be borne, rather than that men should run
themselves into temptation, to avoid them; <i>better marry than
burn.</i></p>
<p class="indent" id="Matt.xx-p29">Christ speaks here of a twofold unaptness
to marriage.</p>
<p class="indent" id="Matt.xx-p30">(1.) That which is a calamity by the
providence of God; such as those labour under who are born eunuchs,
or made so by men, who, being incapable of answering one great end
of marriage, ought not to marry. But to that calamity let them
oppose the opportunity that there is in the single state of serving
God better, to balance it.</p>
<p class="indent" id="Matt.xx-p31">(2.) That which is a virtue by the grace of
God; such is theirs who <i>have made themselves eunuchs for the
kingdom of heaven's sake.</i> This is meant of an unaptness for
marriage, not in body (which some, through mistake of this
scripture, have foolishly and wickedly brought upon themselves),
but in mind. Those have thus made themselves eunuchs who have
attained a holy indifference to all the delights of the married
state, have a fixed resolution, in the strength of God's grace,
wholly to abstain from them; and by fasting, and other instances of
mortification, have subdued all desires toward them. These are they
that <i>can receive</i> this saying; and yet these are not to bind
themselves by a vow that they will never marry, only that, in the
mind they are now in, they purpose not to marry.</p>
<p class="indent" id="Matt.xx-p32">Now, [1.] This affection to the single
state must be given of God; for none can receive it, <i>save they
to whom it is given.</i> Note, Continence is a special gift of God
to some, and not to others; and when a man, in the single state,
finds by experience that he has this gift, he may determine with
himself, and (as the apostle speaks, <scripRef id="Matt.xx-p32.1" osisRef="Bible:1Cor.7.37" parsed="|1Cor|7|37|0|0" passage="1Co 7:37">1
Cor. vii. 37</scripRef>), stand steadfast in his heart, having no
necessity, but having power over his own will, that he will keep
himself so. But men, in this case, must take heed lest they boast
of a false gift, <scripRef id="Matt.xx-p32.2" osisRef="Bible:Prov.25.14" parsed="|Prov|25|14|0|0" passage="Pr 25:14">Prov. xxv.
14</scripRef>.</p>
<p class="indent" id="Matt.xx-p33">[2.] The single state must be chosen for
the kingdom of heaven's sake; in those who resolve never to marry,
only that they may save charges, or may gratify a morose selfish
humour, or have a greater liberty to serve other lusts and
pleasures, it is so far from being a virtue, that it is an
ill-natured vice; but when it is for religion's sake, not as in
itself a meritorious act (which papists make it), but only as a
means to keep our minds more entire for, and more intent upon, the
services of religion, and that, having no families to provide for,
we may do the more works of charity, then it is approved and
accepted of God. Note, That condition is best for us, and to be
chosen and stuck to accordingly, which is best for our souls, and
tends most to the preparing of us for, and the preserving of us to,
the kingdom of heaven.</p>
</div><scripCom id="Matt.xx-p33.1" osisRef="Bible:Matt.19.13-Matt.19.15" parsed="|Matt|19|13|19|15" passage="Mt 19:13-15" type="Commentary"/><div class="Commentary" id="Bible:Matt.19.13-Matt.19.15">
<h4 id="Matt.xx-p33.2">Christ's Tenderness to
Children.</h4>
<p class="passage" id="Matt.xx-p34">13 Then were there brought unto him little
children, that he should put <i>his</i> hands on them, and pray:
and the disciples rebuked them.   14 But Jesus said, Suffer
little children, and forbid them not, to come unto me: for of such
is the kingdom of heaven.   15 And he laid <i>his</i> hands on
them, and departed thence.</p>
<p class="indent" id="Matt.xx-p35">We have here the welcome which Christ gave
to some little children that were brought to him. Observe,</p>
<p class="indent" id="Matt.xx-p36">I. The faith of those that brought them.
How many they were, that were brought, we are not told; but they
were so little as to be taken up in arms, a year old, it may be, or
two at most. The account here given of it, is, that <i>there were
brought unto him little children, that he should put his hands on
them, and pray,</i> <scripRef id="Matt.xx-p36.1" osisRef="Bible:Matt.19.13" parsed="|Matt|19|13|0|0" passage="Mt 19:13"><i>v.</i>
13</scripRef>. Probably they were their parents, guardians, or
nurses, that brought them; and herein, 1. They testified their
respect to Christ, and the value they had for his favour and
blessing. Note, Those who glorify Christ by coming to him
themselves, should further glorify him by bringing all they have,
or have influence upon, to him likewise. Thus give him the honour
of his unsearchable riches of grace, his overflowing,
never-failing, fulness. We cannot better honour Christ than by
making use of him. 2. They did a kindness to their children, not
doubting but they would fare the better, in this world and the
other, for the blessing and prayers of the Lord Jesus, whom they
looked upon at least as an extraordinary person, as a prophet, if
not as a priest and king; and the blessings of such were valued and
desired. Others brought their children to Christ, to be healed when
they were sick; but these children were under no present malady,
only they desired a blessing for them. Note, It is a good thing
when we come to Christ ourselves, and bring our children to him,
before we are driven to him (as we say) by woe-need; not only to
visit him when we are in trouble, but to address ourselves to him
in a sense of our general dependence on him, and of the benefit we
expect by him, this is pleasing to him.</p>
<p class="indent" id="Matt.xx-p37">They desired that he would put his hands on
them, and pray. Imposition of hands was a ceremony used especially
in paternal blessings; Jacob used it when he blessed and adopted
the sons of Joseph, <scripRef id="Matt.xx-p37.1" osisRef="Bible:Gen.48.14" parsed="|Gen|48|14|0|0" passage="Ge 48:14">Gen. xlviii.
14</scripRef>. It intimates something of love and familiarity mixed
with power and authority, and bespeaks an efficacy in the blessing.
Whom Christ prays for in heaven, he <i>puts his hand upon</i> by
his Spirit. Note, (1.) Little children may be brought to Christ as
needing, and being capable of receiving, blessings from him, and
having an interest in his intercession. (2.) Therefore they should
be brought to him. We cannot do better for our children than to
commit them to the Lord Jesus, to be wrought upon, and prayed for,
by him. We can but beg a blessing for them, it is Christ only that
can command the blessing.</p>
<p class="indent" id="Matt.xx-p38">II. The fault of the disciples in rebuking
them. They discountenanced the address as vain and frivolous, and
reproved them that made it as impertinent and troublesome. Either
they thought it below their Master to take notice of little
children, except any thing in particular ailed them; or, they
thought he had toil enough with his other work, and would not have
him diverted from it; or, they thought if such an address as this
were encouraged, all the country would bring their children to him,
and they should never see an end of it. Note, It is well for us,
that Christ has more love and tenderness in him than the best of
his disciples have. And let us learn of him not to discountenance
any willing well-meaning souls in their enquiries after Christ,
though they are but weak. If <i>he</i> do not break the bruised
reed, <i>we</i> should not. Those that seek unto Christ, must not
think it strange if they meet with opposition and rebuke, even from
good men, who think they know the mind of Christ better than they
do.</p>
<p class="indent" id="Matt.xx-p39">III. The favour of our Lord Jesus. See how
he carried it here.</p>
<p class="indent" id="Matt.xx-p40">1. He rebuked the disciples (<scripRef id="Matt.xx-p40.1" osisRef="Bible:Matt.19.14" parsed="|Matt|19|14|0|0" passage="Mt 19:14"><i>v.</i> 14</scripRef>); <i>Suffer little
children, and forbid them not;</i> and he rectifies the mistake
they went upon, <i>Of such is the kingdom of heaven.</i> Note, (1.)
The children of believing parents belong to the kingdom of heaven,
and are members of the visible church. Of such, not only of such in
<i>disposition and affection</i> (that might have served for a
reason why doves or lambs should be brought to him), but of such,
<i>in age,</i> is the kingdom of heaven; to them pertain the
privileges of visible church-membership, as among the Jews of old.
<i>The promise is to you, and to your children. I will be a God to
thee and thy seed.</i> (2.) That for this reason they are welcome
to Christ, who is ready to entertain those who, when they cannot
come themselves, are brought to him. And this, [1.] In respect to
the little children themselves, whom he has upon all occasions
expressed a concern for; and who, having participated in the
malignant influences of the first Adam's sin, must needs share in
the riches of the second Adam's grace, else what would become of
the apostle's parallel? <scripRef id="Matt.xx-p40.2" osisRef="Bible:1Cor.15.22 Bible:Rom.5.14-Rom.5.15" parsed="|1Cor|15|22|0|0;|Rom|5|14|5|15" passage="1Co 15:22,Ro 5:14,15">1
Cor. xv. 22; Rom. v. 14, 15</scripRef>, &amp;c. Those who are given
to Christ, as part of his purchase, he will in no wise cast out.
[2.] With an eye to the faith of the parents who brought them, and
presented them as living sacrifices. Parents are trustees of their
children's wills, are empowered by nature to transact for their
benefit; and therefore Christ accepts their dedication of them as
their act and deed, and will own these dedicated things in the day
he makes up his jewels. [3.] Therefore he takes it ill of those who
forbid them, and exclude those whom he has received: who cast them
out from the inheritance of the Lord, and say, <i>Ye have no part
in the Lord</i> (see <scripRef id="Matt.xx-p40.3" osisRef="Bible:Josh.22.27" parsed="|Josh|22|27|0|0" passage="Jos 22:27">Josh. xxii.
27</scripRef>); and who forbid water, that they should be baptized,
who, if that promise be fulfilled (<scripRef id="Matt.xx-p40.4" osisRef="Bible:Isa.44.3" parsed="|Isa|44|3|0|0" passage="Isa 44:3">Isa. xliv. 3</scripRef>), <i>have received the Holy
Ghost as well as we,</i> for aught we know.</p>
<p class="indent" id="Matt.xx-p41">2. <i>He received the little children,</i>
and did as he was desired; <i>he laid his hands on them,</i> that
is, <i>he blessed them.</i> The strongest believer lives not so
much by apprehending Christ as by being apprehended of him
(<scripRef id="Matt.xx-p41.1" osisRef="Bible:Phil.3.12" parsed="|Phil|3|12|0|0" passage="Php 3:12">Phil. iii. 12</scripRef>), not so
much by knowing God as by being known of him (<scripRef id="Matt.xx-p41.2" osisRef="Bible:Gal.4.9" parsed="|Gal|4|9|0|0" passage="Ga 4:9">Gal. iv. 9</scripRef>); and this the least child is
capable of. If they cannot stretch out their hands to Christ, yet
he can lay his hands on them, and so make them his own, and own
them for his own.</p>
<p class="indent" id="Matt.xx-p42">Methinks it has something observable in it,
that, when he had done this, he departed thence, <scripRef id="Matt.xx-p42.1" osisRef="Bible:Matt.19.15" parsed="|Matt|19|15|0|0" passage="Mt 19:15"><i>v.</i> 15</scripRef>. As if he reckoned he had done
enough there, when he had thus asserted the rights of the lambs of
his flock, and made this provision for a succession of subjects in
his kingdom.</p>
</div><scripCom id="Matt.xx-p42.2" osisRef="Bible:Matt.19.16-Matt.19.22" parsed="|Matt|19|16|19|22" passage="Mt 19:16-22" type="Commentary"/><div class="Commentary" id="Bible:Matt.19.16-Matt.19.22">
<h4 id="Matt.xx-p42.3">The Rich Ruler's Enquiry; The Rich Ruler's
Disappointment.</h4>
<p class="passage" id="Matt.xx-p43">16 And, behold, one came and said unto him, Good
Master, what good thing shall I do, that I may have eternal life?
  17 And he said unto him, Why callest thou me good? <i>there
is</i> none good but one, <i>that is,</i> God: but if thou wilt
enter into life, keep the commandments.   18 He saith unto
him, Which? Jesus said, Thou shalt do no murder, Thou shalt not
commit adultery, Thou shalt not steal, Thou shalt not bear false
witness,   19 Honour thy father and <i>thy</i> mother: and,
Thou shalt love thy neighbour as thyself.   20 The young man
saith unto him, All these things have I kept from my youth up: what
lack I yet?   21 Jesus said unto him, If thou wilt be perfect,
go <i>and</i> sell that thou hast, and give to the poor, and thou
shalt have treasure in heaven: and come <i>and</i> follow me.
  22 But when the young man heard that saying, he went away
sorrowful: for he had great possessions.</p>
<p class="indent" id="Matt.xx-p44">Here is an account of what passed between
Christ and a hopeful young gentleman that addressed himself to him
upon a serious errand; he said to be a <i>young man</i> (<scripRef id="Matt.xx-p44.1" osisRef="Bible:Matt.19.20" parsed="|Matt|19|20|0|0" passage="Mt 19:20"><i>v.</i> 20</scripRef>); and I called him a
<i>gentleman,</i> not only because he had great possessions, but
because he was a ruler (<scripRef id="Matt.xx-p44.2" osisRef="Bible:Luke.18.18" parsed="|Luke|18|18|0|0" passage="Lu 18:18">Luke xviii.
18</scripRef>), a magistrate, a justice of peace in his country; it
is probable that he had abilities beyond his years, else his youth
would have debarred him from the magistracy.</p>
<p class="indent" id="Matt.xx-p45">Now concerning this young gentleman, we are
told how fair he bid for heaven and came short.</p>
<p class="indent" id="Matt.xx-p46">I. How fair he bid for heaven, and how
kindly and tenderly Christ treated him, in favour to good
beginnings. Here is,</p>
<p class="indent" id="Matt.xx-p47">1. The gentleman's serious address to Jesus
Christ (<scripRef id="Matt.xx-p47.1" osisRef="Bible:Matt.19.16" parsed="|Matt|19|16|0|0" passage="Mt 19:16"><i>v.</i> 16</scripRef>);
<i>Good Master, what good thing shall I do, that I may have eternal
life?</i> Not a better question could be asked, not more
gravely.</p>
<p class="indent" id="Matt.xx-p48">(1.) He gives Christ an honourable title,
<i>Good Master</i>—<b><i>Didaskale agathe</i></b>. It signifies
not a ruling, but a teaching Master. His calling him <i>Master,</i>
bespeaks his submissiveness, and willingness to be taught; and
<i>good Master,</i> his affection and peculiar respect to the
Teacher, like that of Nicodemus, <i>Thou art a Teacher come from
God.</i> We read not of any that addressed themselves to Christ
more respectfully than that Master in Israel and this ruler. It is
a good thing when men's quality and dignity increase their civility
and courtesy. It was gentleman-like to give this title of respect
to Christ, notwithstanding the present meanness of his appearance.
It was not usual among the Jews to accost their teachers with the
title of <i>good;</i> and therefore this bespeaks the uncommon
respect he had for Christ. Note, Jesus Christ is a good Master, the
best of teachers; none teaches like him; he is distinguished for
his goodness, for <i>he can have compassion on the ignorant; he is
meek and lowly in heart.</i></p>
<p class="indent" id="Matt.xx-p49">(2.) He comes to him upon an errand of
importance (none could be more so), and he came not to tempt him,
but sincerely desiring to be taught by him. His question is,
<i>What good thing shall I do, that I may have eternal life?</i> By
this it appears, [1.] That he had a firm belief of eternal life; he
was no Sadducee. He was convinced that there is a happiness
prepared for those in the other world, who are prepared for it in
this world. [2.] That he was concerned to make it sure to himself
that he should live eternally, and was desirous of that life more
than any of the delights of this life. It was a rare thing for one
of his age and quality to appear so much in care about another
world. The rich are apt to think it below them to make such an
enquiry as this; and young people think it time enough yet; but
here was a young man, and a rich man, solicitous about his soul and
eternity. [3.] That he was sensible something must be done, some
good thing, for the attainment of this happiness. It is <i>by
patient continuance in well-doing</i> that <i>we seek for
immortality,</i> <scripRef id="Matt.xx-p49.1" osisRef="Bible:Rom.2.7" parsed="|Rom|2|7|0|0" passage="Ro 2:7">Rom. ii. 7</scripRef>.
We must be doing, and doing that which is good. The blood of Christ
is the only purchase of eternal life (he merited it for us), but
obedience to Christ is the appointed way to it, <scripRef id="Matt.xx-p49.2" osisRef="Bible:Heb.5.9" parsed="|Heb|5|9|0|0" passage="Heb 5:9">Heb. v. 9</scripRef>. [4.] That he was, or at least
thought himself, willing to do what was to be done for the
obtaining of this eternal life. Those that know what it is to have
eternal life, and what it is to come short of it, will be glad to
accept of it upon any terms. Such a holy violence does the kingdom
of heaven suffer. Note, While there are many that say, <i>Who will
show us any good?</i> our great enquiry should be, <i>What shall we
do, that we may have eternal life?</i> What shall we do, to be for
ever happy, happy in another world? For this world has not that in
it that will make us happy.</p>
<p class="indent" id="Matt.xx-p50">2. The encouragement that Jesus Christ gave
to this address. It is not his manner to send any away without an
answer, that come to him on such an errand, for nothing pleases him
more, <scripRef id="Matt.xx-p50.1" osisRef="Bible:Matt.19.17" parsed="|Matt|19|17|0|0" passage="Mt 19:17"><i>v.</i> 17</scripRef>. In his
answer,</p>
<p class="indent" id="Matt.xx-p51">(1.) He tenderly assists his faith; for,
doubtless, he did not mean it for a reproof, when he said, <i>Why
callest thou me good?</i> But he would seem to find that faith in
what he said, when he called him <i>good Master,</i> which the
gentleman perhaps was not conscious to himself of; he intended no
more than to own and honour him as a good man, but Christ would
lead him to own and honour him as a good God; for <i>there is none
good but one, that is God.</i> Note, As Christ is graciously ready
to make the best that he can of what is said or done amiss; so he
is ready to make the most that can be of what is well said and well
done. His constructions are often better than our intentions; as in
that, "<i>I was hungry, and you gave me meat,</i> though you little
thought it was to me." Christ will have this young man either know
him to be God, or not call him <i>good;</i> to teach us to transfer
to God all the praise that is at any time given to us. Do any call
us <i>good?</i> Let us tell them all goodness is from God, and
therefore not to us, but to him give glory. All crowns must lie
before his throne. Note, God only is good, and there is none
essentially, originally, and unchangeably, good, but God only. His
goodness is of and from himself, and all the goodness in the
creature is from him; he is the Fountain of goodness, and whatever
the streams are, <i>all the springs are in him,</i> <scripRef id="Matt.xx-p51.1" osisRef="Bible:Jas.1.17" parsed="|Jas|1|17|0|0" passage="Jam 1:17">Jam. i. 17</scripRef>. He is the great Pattern
and Sample of goodness; by him all goodness is to be measured; that
is good which is like him, and agreeable to his mind. We in our
language call him <i>God,</i> because he is good. In this, as in
other things, our Lord Jesus was <i>the Brightness of his glory</i>
(and his goodness is his glory), and <i>the express image of his
person,</i> and therefore fitly called <i>good Master.</i></p>
<p class="indent" id="Matt.xx-p52">(2.) He plainly directs his practice, in
answer to his question. He started that thought of his being good,
and therefore God, but did not stay upon it, lest he should seem to
divert from, and so to drop, the main question, as many do in
needless disputes and strifes of words. Now Christ's answer is, in
short, this, <i>If thou wilt enter into life, keep the
commandments.</i></p>
<p class="indent" id="Matt.xx-p53">[1.] The end proposed is, entering into
life. The young man, in his question, spoke of eternal life.
Christ, in his answer, speaks of <i>life;</i> to teach us, that
eternal life is the only true life. The words concerning that are
the words of <i>this life,</i> <scripRef id="Matt.xx-p53.1" osisRef="Bible:Acts.5.20" parsed="|Acts|5|20|0|0" passage="Ac 5:20">Acts v.
20</scripRef>. The present life scarcely deserves the name of life,
for <i>in the midst of life we are in death.</i> Or into
<i>life,</i> that spiritual life which is the beginning and earnest
of eternal life. He desired to know how he might <i>have</i>
eternal life; Christ tells him how he might <i>enter into it;</i>
we <i>have</i> it by the merit of Christ, a mystery which was not
as yet fully revealed, and therefore Christ waives that; but the
way of <i>entering into it,</i> is, by obedience, and Christ
directs us in that. By the former we <i>make</i> our title, by
this, as by our evidence, we <i>prove</i> it; it is <i>by adding to
faith virtue,</i> that an <i>entrance</i> (the word here used) is
<i>ministered to us into the everlasting kingdom,</i> <scripRef id="Matt.xx-p53.2" osisRef="Bible:2Pet.1.5 Bible:2Pet.1.11" parsed="|2Pet|1|5|0|0;|2Pet|1|11|0|0" passage="2Pe 1:5,11">2 Pet. i. 5, 11</scripRef>. Christ, who is our
Life, is the Way to the Father, and to the vision and fruition of
him; he is the only Way, but duty, and the obedience of faith, are
the way to Christ. There is an entrance into life hereafter, at
death, at the great day, a complete entrance, and those only shall
then enter into life, that do their duty; it is the diligent
faithful servant that shall then <i>enter into the joy of his
Lord,</i> and that joy will be his eternal life. There is an
entrance into life now; <i>we who have believed, do enter into
rest,</i> <scripRef id="Matt.xx-p53.3" osisRef="Bible:Heb.4.3" parsed="|Heb|4|3|0|0" passage="Heb 4:3">Heb. iv. 3</scripRef>. We
have peace, and comfort, and joy, in the believing prospect of the
glory to be revealed, and to this also sincere obedience is
indispensably necessary.</p>
<p class="indent" id="Matt.xx-p54">[2.] The way prescribed is, keeping the
commandments. Note, Keeping the commandments of God, according as
they are revealed and made known to us, is the only way to life and
salvation; and sincerity herein is accepted through Christ as our
gospel perfection, provision being made of pardon, upon repentance,
wherein we come short. Through Christ we are delivered from the
condemning power of the law, but the commanding power of it is
lodged in the hand of the Mediator, and under that, in that hand,
we still are <i>under the law to Christ</i> (<scripRef id="Matt.xx-p54.1" osisRef="Bible:1Cor.9.21" parsed="|1Cor|9|21|0|0" passage="1Co 9:21">1 Cor. ix. 21</scripRef>), under it as a rule, though
not as a covenant. <i>Keeping the commandments</i> includes
<i>faith in Jesus Christ,</i> for that is the great commandment
(<scripRef id="Matt.xx-p54.2" osisRef="Bible:1John.3.23" parsed="|1John|3|23|0|0" passage="1Jo 3:23">1 John iii. 23</scripRef>), and it
was one of the laws of Moses, that, when the great Prophet should
be raised up, they should hear him. Observe, In order to our
happiness here and for ever, it is not enough for us to <i>know</i>
the commandments of God, but we must <i>keep</i> them, keep in them
as our way, keep to them as our rule, keep them as our treasure,
and with care, as the apple of our eye.</p>
<p class="indent" id="Matt.xx-p55">[3.] At his further instance and request,
he mentions some particular commandments which he must keep
(<scripRef id="Matt.xx-p55.1" osisRef="Bible:Matt.19.18-Matt.19.19" parsed="|Matt|19|18|19|19" passage="Mt 19:18,19"><i>v.</i> 18, 19</scripRef>);
<i>The young man saith unto him, Which?</i> Note, Those that would
do the commandments of God, must seek them diligently, and enquire
after them, what they are. Ezra set himself to seek the law, and to
<i>do it,</i> <scripRef id="Matt.xx-p55.2" osisRef="Bible:Ezra.7.10" parsed="|Ezra|7|10|0|0" passage="Ezr 7:10">Ezra vii. 10</scripRef>.
"There were many commandments in the law of Moses; good Master, let
me know which those are, the keeping o which is necessary to
salvation."</p>
<p class="indent" id="Matt.xx-p56">In answer to this, Christ specifies
several, especially the commandments of the second table.
<i>First,</i> That which concerns our own and our neighbour's life;
<i>Thou shalt do no murder. Secondly,</i> Our own and our
neighbour's chastity, which should be as dear to us as life itself;
<i>Thou shalt not commit adultery. Thirdly,</i> Our own and our
neighbour's wealth and outward estate, as hedged about by the law
of property; <i>Thou shalt not steal. Fourthly,</i> That which
concerns truth, and our own and our neighbour's good name; <i>Thou
shalt not bear false witness,</i> neither <i>for thyself,</i> nor
<i>against thy neighbour;</i> for so it is here left at large.
<i>Fifthly,</i> That which concerns the duties of particular
relations; <i>Honour thy father and mother. Sixthly,</i> That
comprehensive law of love, which is the spring and summary of all
these duties, whence they all flow, on which they are all founded,
and in which they are all fulfilled; <i>Thou shalt love thy
neighbour as thyself</i> (<scripRef id="Matt.xx-p56.1" osisRef="Bible:Gal.5.14 Bible:Rom.13.9" parsed="|Gal|5|14|0|0;|Rom|13|9|0|0" passage="Ga 5:14,Ro 13:9">Gal.
v. 14; Rom. xiii. 9</scripRef>), that <i>royal</i> law, <scripRef id="Matt.xx-p56.2" osisRef="Bible:Jas.2.8" parsed="|Jas|2|8|0|0" passage="Jam 2:8">Jas. ii. 8</scripRef>. Some think this comes in
here, not as the sum of the second table, but as the particular
import of the tenth commandment; <i>Thou shalt not covet,</i> which
Mark is, <i>Defraud not;</i> intimating that it is not lawful for
me to design advantage or gain to myself by the diminution or loss
of another; for that is to covet, and to love myself better than my
neighbour, whom I ought to love as myself, and to treat as I would
myself be treated.</p>
<p class="indent" id="Matt.xx-p57">Our Saviour here specifies second-table
duties only; not as if the first were of less account, but, 1.
Because they that now sat in Moses's seat, either wholly neglected,
or greatly corrupted, these precepts in their preaching. While they
pressed the tithing of <i>mint, anise, and cummin,—judgment, and
mercy, and faith,</i> the summary of second-table duties, were
overlooked, <scripRef id="Matt.xx-p57.1" osisRef="Bible:Matt.23.23" parsed="|Matt|23|23|0|0" passage="Mt 23:23"><i>ch.</i> xxiii.
23</scripRef>. Their preaching ran out all in rituals and nothing
in morals; and therefore Christ pressed that most, which they least
insisted on. As one truth, so one duty, must not jostle out
another, but each must know its place, and be kept in it; but
equity requires that that be helped up, which is most in danger of
being thrust out. That is the present truth which we are called to
bear our testimony to, not only which is opposed, but which is
neglected. 2. Because he would teach him, and us all, that moral
honesty is a necessary branch of true Christianity, and to be
minded accordingly. Though a mere moral man comes short of being a
complete Christian, yet an immoral man is certainly no true
Christian; for the grace of God teaches us to live soberly and
righteously, as well as godly. Nay, though first-table duties have
in them more of the essence of religion, yet second-table duties
have in them more of the evidence of it. Our light <i>burns</i> in
love to God, but it <i>shines</i> in love to our neighbour.</p>
<p class="indent" id="Matt.xx-p58">II. See here how he came short, though he
bid thus fair, and wherein he failed; he failed by two things.</p>
<p class="indent" id="Matt.xx-p59">1. By pride, and a vain conceit of his own
merit and strength; this is the ruin of thousands, who keep
themselves miserable by fancying themselves happy. When Christ told
him what commandments he must keep, he answered very scornfully,
<i>All these things have I kept from my youth up,</i> <scripRef id="Matt.xx-p59.1" osisRef="Bible:Matt.19.20" parsed="|Matt|19|20|0|0" passage="Mt 19:20"><i>v.</i> 20</scripRef>.</p>
<p class="indent" id="Matt.xx-p60">Now, (1.) According as he understood the
law, as prohibiting only the outward acts of sin, I am apt to think
that he said true, and Christ knew it, for he did not contradict
him; nay, it is said in Mark, <i>He loved him;</i> so far was very
good and pleasing to Christ. St. Paul reckons it a privilege, not
contemptible in itself, though it was dross in comparison with
Christ, that he was, <i>as touching righteousness that is in the
law, blameless,</i> <scripRef id="Matt.xx-p60.1" osisRef="Bible:Phil.3.6" parsed="|Phil|3|6|0|0" passage="Php 3:6">Phil. iii.
6</scripRef>. His observance of these commands was universal;
<i>All these have I kept:</i> it was early and constant; <i>from my
youth up.</i> Note, A man may be free from gross sin, and yet come
short of grace and glory. His hands may be clean from external
pollutions, and yet he may perish eternally in his
heart-wickedness. What shall we think then of those who do not
attain to this; whose fraud and injustice, drunkenness and
uncleanness, witness against them, that all these they have broken
from their youth up, though they have named the name of Christ?
Well, it is sad to come short of those that come short of
heaven.</p>
<p class="indent" id="Matt.xx-p61">It was commendable also, that he desired to
know further what his duty was; <i>What lack I yet?</i> He was
convinced that he wanted something to fill up his works before God,
and was therefore desirous to know it, because, if he was not
mistaken in himself, he was willing to do it. Having not yet
attained, he thus seemed to press forward. And he applied himself
to Christ, whose doctrine was supposed to improve and perfect the
Mosaic institution. He desired to know what were the peculiar
precepts of his religion, that he might have all that was in them
to polish and accomplish him. Who could bid fairer?</p>
<p class="indent" id="Matt.xx-p62">But, (2.) Even in this that he said, he
discovered his ignorance and folly. [1.] Taking the law in its
spiritual sense, as Christ expounded it, no doubt, in many things
he had offended against all these commands. Had he been acquainted
with the extent and spiritual meaning of the law, instead of
saying, <i>All these have I kept; what lack I yet?</i> he would
have said, with shame and sorrow, "All these have I broken, what
shall I do to get my sins pardoned?" [2.] Take it how you will,
what he said savoured of pride and vain-glory, and had in it too
much of that boasting which is excluded by the law of faith
(<scripRef id="Matt.xx-p62.1" osisRef="Bible:Rom.3.27" parsed="|Rom|3|27|0|0" passage="Ro 3:27">Rom. iii. 27</scripRef>), and which
excludes from justification, <scripRef id="Matt.xx-p62.2" osisRef="Bible:Luke.18.11 Bible:Luke.18.14" parsed="|Luke|18|11|0|0;|Luke|18|14|0|0" passage="Lu 18:11,14">Luke
xviii. 11, 14</scripRef>. He valued himself too much, as the
Pharisees did, upon the plausibleness of his profession before men,
and was proud of that, which spoiled the acceptableness of it. That
word, <i>What lack I yet?</i> perhaps was not so much a desire of
further instruction as a demand of the praise of his present
fancied perfection, and a challenge to Christ himself to show him
any one instance wherein he was deficient.</p>
<p class="indent" id="Matt.xx-p63">2. He came short by an inordinate love of
the world, and his enjoyments in it. This was the fatal rock on
which he split. Observe,</p>
<p class="indent" id="Matt.xx-p64">(1.) How he was tried in this matter
(<scripRef id="Matt.xx-p64.1" osisRef="Bible:Matt.19.21" parsed="|Matt|19|21|0|0" passage="Mt 19:21"><i>v.</i> 21</scripRef>); <i>Jesus
said unto him, If thou wilt be perfect, go and sell that thou
hast.</i> Christ waived the matter of his boasted obedience to the
law, and let that drop, because this would be a more effectual way
of discovering him than a dispute of the extent of the law. "Come,"
saith Christ, "if thou wilt be perfect, if thou wilt approve
thyself sincere in thine obedience" (for sincerity is our gospel
perfection), "if thou wilt come up to that which Christ has added
to the law of Moses, if thou wilt be perfect, if thou wilt <i>enter
into life,</i> and so be perfectly happy;" for that which Christ
here prescribes, is not a thing of supererogation, or a perfection
we may be saved without; but, in the main scope and intendment of
it, it is our necessary and indispensable duty. What Christ said to
him, he thus far said to us all, that, if we would approve
ourselves Christians indeed, and would be found at last the heirs
of eternal life, we must do these two things:</p>
<p class="indent" id="Matt.xx-p65">[1.] We must practically prefer the
heavenly treasures before all the wealth and riches in this world.
That glory must have the pre-eminence in our judgment and esteem
before this glory. No thanks to us to prefer heaven before hell,
the worst man in the world would be glad of that Jerusalem for a
refuge when he can stay no longer here, and to have it in reserve;
but to make it our choice, and to prefer it before this earth—that
is to be a Christian indeed. Now, as an evidence of this,
<i>First,</i> We must dispose of what we have in this world, for
the honour of God, and in his service: "<i>Sell that thou hast, and
give to the poor.</i> If the occasions of charity be very pressing,
sell thy possessions that thou mayest have to give to them that
need; as the first Christians did, with an eye to this precept,
<scripRef id="Matt.xx-p65.1" osisRef="Bible:Acts.4.34" parsed="|Acts|4|34|0|0" passage="Ac 4:34">Acts iv. 34</scripRef>. Sell what thou
canst spare for pious uses, all thy superfluities; if thou canst
not otherwise do good with it, sell it. Sit loose to it, be willing
to part with it for the honour of God, and the relief of the poor."
A gracious contempt of the world, and compassion of the poor and
afflicted ones in it, are in all a necessary condition of
salvation; and in those that have wherewithal, giving of alms is as
necessary an evidence of that contempt of the world, and compassion
to our brethren; by this the trial will be at the great day,
<scripRef id="Matt.xx-p65.2" osisRef="Bible:Matt.25.35" parsed="|Matt|25|35|0|0" passage="Mt 25:35"><i>ch.</i> xxv. 35</scripRef>. Though
many that call themselves Christians, do not act as if they
believed it; it is certain, that, when we embrace Christ, we must
let go the world, for we cannot serve God and mammon. Christ knew
that covetousness was the sin that did most easily beset this young
man, that, though what he had he had got honestly, yet he could not
cheerfully part with it, and by this he discovered his insincerity.
This command was like the call to Abraham, <i>Get thee out of thy
country, to a land that I will show thee.</i> As God tries
believers by their strongest graces, so hypocrites by their
strongest corruptions. <i>Secondly,</i> We must depend upon what we
hope for in the other world as an abundant recompence for all we
have left, or lost, or laid out, for God in this world; <i>Thou
shalt have treasure in heaven.</i> We must, in the way of
chargeable duty, trust God for a happiness out of sight, which will
make us rich amends for all our expenses in God's service. The
precept sounded hard and harsh; "Sell that thou hast, and give it
away;" and the objection against it would soon arise, that "Charity
begins at home;" therefore Christ immediately annexes this
assurance of a treasure in heaven. Note, Christ's promises make his
precepts easy, and his yoke not only tolerable, but pleasant, and
sweet, and very comfortable; yet this promise was as much a trial
of this young man's faith as the precept was of his charity, and
contempt of the world.</p>
<p class="indent" id="Matt.xx-p66">[2.] We must devote ourselves entirely to
the conduct and government of our Lord Jesus; <i>Come, and follow
me.</i> It seems here to be meant of a close and constant
attendance upon his person, such as the selling of what he had in
the world was as necessary to as it was to the other disciples to
quit their callings; but of us it is required that we follow
Christ, that we duly attend upon his ordinances, strictly conform
to his pattern, and cheerfully submit to his disposals, and by
upright and universal obedience observe his statutes, and keep his
laws, and all this from a principle of love to him, and dependence
on him, and with a holy contempt of every thing else in comparison
of him, and much more in competition with him. This is to <i>follow
Christ fully.</i> To sell all, and give to the poor, will not
serve, unless we come, and follow Christ. If I give all my goods to
feed the poor, and have not love, it profits me nothing. Well, on
these terms, and on no lower, is salvation to be had; and they are
very easy and reasonable terms, and will appear so to those who are
brought to be glad of it upon any terms.</p>
<p class="indent" id="Matt.xx-p67">(2.) See how he was discovered. This
touched him in a tender part (<scripRef id="Matt.xx-p67.1" osisRef="Bible:Matt.19.22" parsed="|Matt|19|22|0|0" passage="Mt 19:22"><i>v.</i> 22</scripRef>); <i>When he heard that saying,
he went away sorrowful, for he had great possessions.</i></p>
<p class="indent" id="Matt.xx-p68">[1.] He was a rich man, and loved his
riches, and therefore went away. He did not like eternal life upon
these terms. Note, <i>First,</i> Those who have much in the world
are in the greatest temptation to love it, and to set their hearts
upon it. Such is the bewitching nature of worldly wealth, that
those who want it least desire most; when riches increase, then is
the danger of setting the heart upon them, <scripRef id="Matt.xx-p68.1" osisRef="Bible:Ps.62.10" parsed="|Ps|62|10|0|0" passage="Ps 62:10">Ps. lxii. 10</scripRef>. If he had had but two mites in
all the world, and had been commanded to give them to the poor, or
but one handful of meal in the barrel, and a little oil in the
cruse, and had been bidden to make a cake of that for a poor
prophet, the trial, one would think, had been much greater, yet
those trials have been overcome (<scripRef id="Matt.xx-p68.2" osisRef="Bible:Luke.21.4 Bible:1Kgs.17.14" parsed="|Luke|21|4|0|0;|1Kgs|17|14|0|0" passage="Lu 21:4,1Ki 17:14">Luke xxi. 4, and 1 Kings xvii. 14</scripRef>);
which shows that the love of the world draws stronger than the most
pressing necessities. <i>Secondly,</i> The reigning love of this
world keeps many from Christ, who seem to have some good desires
toward him. A great estate, as to those who are got above it, is a
great furtherance, so to those who are entangled in the love of it,
it is a great hindrance, in the way to heaven.</p>
<p class="indent" id="Matt.xx-p69">Yet something of honesty there was in it,
that, when he did not like the terms, he went away, and would not
pretend to that, which he could not find in his heart to come up to
the strictness of; better so than do as Demas did, who, <i>having
known the way of righteousness,</i> afterward turned aside, out of
love to this present world, to the greater scandal of his
profession; since he could not be a complete Christian, he would
not be a hypocrite.</p>
<p class="indent" id="Matt.xx-p70">[2.] Yet he was a thinking man, and
well-inclined, and therefore <i>went away sorrowful.</i> He had a
leaning toward Christ, and was loth to part with him. Note, Many a
one is ruined by the sin he commits with reluctance; leaves Christ
sorrowfully, and yet is never truly sorry for leaving him, for, if
he were, he would return to him. Thus this man's wealth was
<i>vexation of spirit</i> to him, then when it was his temptation.
What then would the sorrow be afterward, when his possessions would
be gone, and all hopes of eternal life gone too?</p>
</div><scripCom id="Matt.xx-p70.1" osisRef="Bible:Matt.19.23-Matt.19.30" parsed="|Matt|19|23|19|30" passage="Mt 19:23-30" type="Commentary"/><div class="Commentary" id="Bible:Matt.19.23-Matt.19.30">
<h4 id="Matt.xx-p70.2">The Recompense of Christ's
Followers.</h4>
<p class="passage" id="Matt.xx-p71">23 Then said Jesus unto his disciples, Verily I
say unto you, That a rich man shall hardly enter into the kingdom
of heaven.   24 And again I say unto you, It is easier for a
camel to go through the eye of a needle, than for a rich man to
enter into the kingdom of God.   25 When his disciples heard
<i>it,</i> they were exceedingly amazed, saying, Who then can be
saved?   26 But Jesus beheld <i>them,</i> and said unto them,
With men this is impossible; but with God all things are possible.
  27 Then answered Peter and said unto him, Behold, we have
forsaken all, and followed thee; what shall we have therefore?
  28 And Jesus said unto them, Verily I say unto you, That ye
which have followed me, in the regeneration when the Son of man
shall sit in the throne of his glory, ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel.   29 And every
one that hath forsaken houses, or brethren, or sisters, or father,
or mother, or wife, or children, or lands, for my name's sake,
shall receive a hundredfold, and shall inherit everlasting life.
  30 But many <i>that are</i> first shall be last; and the
last <i>shall be</i> first.</p>
<p class="indent" id="Matt.xx-p72">We have here Christ's discourse with his
disciples upon occasion of the rich man's breaking with Christ.</p>
<p class="indent" id="Matt.xx-p73">I. Christ took occasion from thence to show
the difficulty of the salvation of the rich people, <scripRef id="Matt.xx-p73.1" osisRef="Bible:Matt.19.23-Matt.19.26" parsed="|Matt|19|23|19|26" passage="Mt 19:23-26"><i>v.</i> 23-26</scripRef>.</p>
<p class="indent" id="Matt.xx-p74">1. That it is a very hard thing for a rich
man to get to heaven, such a rich man as this here. Note, From the
harms and falls of others it is good for us to infer that which
will be of caution to us.</p>
<p class="indent" id="Matt.xx-p75">Now, (1.) This is vehemently asserted by
our Saviour, <scripRef id="Matt.xx-p75.1" osisRef="Bible:Matt.19.23-Matt.19.24" parsed="|Matt|19|23|19|24" passage="Mt 19:23,24"><i>v.</i> 23,
24</scripRef>. He said this to his disciples, who were poor, and
had but little in the world, to reconcile them to their condition
with this, that the less they had of worldly wealth, the less
hindrance they had in the way to heaven. Note, It should be a
satisfaction to them who are in a low condition, that they are not
exposed to the temptations of a high and prosperous condition: If
they live more hardy in this world than the rich, yet, if withal
they get more easily to a better world, they have no reason to
complain. This saying is ratified, <scripRef id="Matt.xx-p75.2" osisRef="Bible:Matt.19.23" parsed="|Matt|19|23|0|0" passage="Mt 19:23"><i>v.</i> 23</scripRef>. <i>Verily I say unto you.</i>
He that has reason to know what the way to heaven is, for he has
laid it open, he tells us that this is one of the greatest
difficulties in that way. It is repeated, <scripRef id="Matt.xx-p75.3" osisRef="Bible:Matt.19.24" parsed="|Matt|19|24|0|0" passage="Mt 19:24"><i>v.</i> 24</scripRef>. <i>Again I say unto you.</i>
Thus he speaks once, yea, twice that which man is loth to perceive
and more loth to believe.</p>
<p class="indent" id="Matt.xx-p76">[1.] He saith that it is a hard thing for a
rich man to be a good Christian, and to be saved; to enter into the
kingdom of heaven, either here or hereafter. The way to heaven is
to all a narrow way, and the gate that leads into it, a strait
gate; but it is particularly so to rich people. More duties are
expected from them than from others, which they can hardly do; and
more sins do easily beset them, which they can hardly avoid. Rich
people have great temptations to resist, and such as are very
insinuating; it is hard not to be charmed with a smiling world;
very hard, when we are filled with these hid treasures, not to take
up with them for a portion. Rich people have a great account to
make up for their estates, their interest, their time, and their
opportunities of doing and getting good, above others. It must be a
great measure of divine grace that will enable a man to break
through these difficulties.</p>
<p class="indent" id="Matt.xx-p77">[2.] He saith that the conversion and
salvation of a rich man is so extremely difficult, that <i>it is
easier for a camel to go through the eye of a needle,</i> <scripRef id="Matt.xx-p77.1" osisRef="Bible:Matt.19.24" parsed="|Matt|19|24|0|0" passage="Mt 19:24"><i>v.</i> 24</scripRef>. This is a proverbial
expression, denoting a difficulty altogether unconquerable by the
art and power of man; nothing less than the almighty grace of God
will enable a rich man to get over this difficulty. The difficulty
of the salvation of apostates (<scripRef id="Matt.xx-p77.2" osisRef="Bible:Heb.6.4" parsed="|Heb|6|4|0|0" passage="Heb 6:4">Heb. vi.
4</scripRef>), and of old sinners (<scripRef id="Matt.xx-p77.3" osisRef="Bible:Jer.13.23" parsed="|Jer|13|23|0|0" passage="Jer 13:23">Jer. xiii. 23</scripRef>), is thus represented as an
impossibility. The salvation of any is so very difficult (even
<i>the righteous scarcely are saved</i>), that, where there is a
peculiar difficulty, it is fitly set forth thus. It is very rare
for a man to be rich, and not to set his heart upon his riches; and
it is utterly impossible for a man that sets his heart upon his
riches, to get to heaven; for <i>if any man love the world, the
love of the Father is not in him,</i> <scripRef id="Matt.xx-p77.4" osisRef="Bible:1John.2.15 Bible:Jas.4.4" parsed="|1John|2|15|0|0;|Jas|4|4|0|0" passage="1Jo 2:15,Jam 4:4">1 John ii. 15; James iv. 4</scripRef>.
<i>First,</i> The way to heaven is very fitly compared to a
<i>needle's eye,</i> which is hard to hit and hard to get through.
<i>Secondly,</i> A rich man is fitly compared to a <i>camel,</i> a
beast of burthen, for he has riches, as a camel has his load, he
carries it, but it is another's, he has it from others, spends it
for others, and must shortly leave it to others; it is a burthen,
for <i>men load themselves with thick clay,</i> <scripRef id="Matt.xx-p77.5" osisRef="Bible:Hab.2.6" parsed="|Hab|2|6|0|0" passage="Hab 2:6">Hab. ii. 6</scripRef>. A camel is a large creature, but
unwieldy.</p>
<p class="indent" id="Matt.xx-p78">(2.) This truth is very much wondered at,
and scarcely credited by the disciples (<scripRef id="Matt.xx-p78.1" osisRef="Bible:Matt.19.25" parsed="|Matt|19|25|0|0" passage="Mt 19:25"><i>v.</i> 25</scripRef>); <i>They were exceedingly
amazed, saying, Who then can be saved?</i> Many surprising truths
Christ told them, which they were astonished at, and knew not what
to make of; this was one, but their weakness was the cause of their
wonder. It was not in contradiction to Christ, but for awakening to
themselves, that they said, <i>Who then can be saved?</i> Note,
Considering the many difficulties that are in the way of salvation,
it is really strange that any are saved. When we think how good God
is, it may seem a wonder that so <i>few</i> are his; but when we
think how bad man is, it is more a wonder that so <i>many</i> are,
and Christ will be eternally admired in them. <i>Who then can be
saved?</i> Since so many are rich, and have great possessions, and
so many more would be rich, and are well affected to great
possessions; who can be saved? If riches are a hindrance to rich
people, are not price and luxury incident to those that are not
rich, and as dangerous to them? and who then can get to heaven?
This is a good reason why rich people should strive against the
stream.</p>
<p class="indent" id="Matt.xx-p79">2. That, though it be hard, yet it is not
impossible, for the rich to be saved (<scripRef id="Matt.xx-p79.1" osisRef="Bible:Matt.19.26" parsed="|Matt|19|26|0|0" passage="Mt 19:26"><i>v.</i> 26</scripRef>); <i>Jesus beheld them,</i>
turned and looked wistfully upon his disciples, to shame them out
of their fond conceit of the advantages rich people had in
spiritual things. He beheld them as men that had got over this
difficulty, and were in a fair way for heaven, and the more so
because poor in this world; <i>and he said unto them, with men this
is impossible, but with God all things are possible.</i> This is a
great truth in general, that God is able to do that which quite
exceeds all created power; that nothing is too hard for God,
<scripRef id="Matt.xx-p79.2" osisRef="Bible:Gen.18.14 Bible:Num.11.23" parsed="|Gen|18|14|0|0;|Num|11|23|0|0" passage="Ge 18:14,Nu 11:23">Gen. xviii. 14; Num. xi.
23</scripRef>. When men are at a loss, God is not, for his power is
infinite and irresistible; but this truth is here applied, (1.) To
the salvation of any. <i>Who can be saved?</i> say the disciples.
None, saith Christ, by any created power. <i>With men this is
impossible:</i> the wisdom of man would soon be nonplussed in
contriving, and the power of man baffled in effecting, the
salvation of a soul. No creature can work the change that is
necessary to the salvation of a soul, either in itself or in any
one else. With men it is impossible that so strong a stream should
be turned, so hard a heart softened, so stubborn a will bowed. It
is a creation, it is a resurrection, and with men this is
impossible; it can never be done by philosophy, medicine, or
politics; but <i>with God all things are possible.</i> Note, The
beginning, progress, and perfection, of the work of salvation,
depend entirely upon the almighty power of God, to which all things
are possible. Faith is wrought by that power (<scripRef id="Matt.xx-p79.3" osisRef="Bible:Eph.1.19" parsed="|Eph|1|19|0|0" passage="Eph 1:19">Eph. i. 19</scripRef>), and is kept by it, <scripRef id="Matt.xx-p79.4" osisRef="Bible:1Pet.1.5" parsed="|1Pet|1|5|0|0" passage="1Pe 1:5">1 Pet. i. 5</scripRef>. Job's experience of God's
convincing, humbling grace, made him acknowledge more than any
thing else, <i>I know that thou canst do every thing,</i> <scripRef id="Matt.xx-p79.5" osisRef="Bible:Job.42.2" parsed="|Job|42|2|0|0" passage="Job 42:2">Job xlii. 2</scripRef>. (2.) To the salvation of
rich people especially; it is impossible with men that such should
be saved, but with God even this is possible; not that rich people
should be saved <i>in</i> their worldliness, but that they should
be saved <i>from</i> it. Note, The sanctification and salvation of
such as are surrounded with the temptations of this world are not
to be despaired of; it is possible; it may be brought about by the
all-sufficiency of the divine grace; and when such are brought to
heaven, they will be there everlasting monuments of the power of
God. I am willing to think that in this word of Christ there is an
intimation of mercy Christ had yet in store for this young
gentleman, who was now gone away sorrowful; it was not impossible
to God yet to recover him, and bring him to a better mind.</p>
<p class="indent" id="Matt.xx-p80">II. Peter took occasion from hence to
enquire what <i>they</i> should get by it, who had come up to these
terms, upon which this young man broke with Christ, and had left
all to follow him, <scripRef id="Matt.xx-p80.1" osisRef="Bible:Matt.19.27" parsed="|Matt|19|27|0|0" passage="Mt 19:27"><i>v.</i>
27</scripRef>, &amp;c. We have here the disciples' expectations
from Christ, and his promises to them.</p>
<p class="indent" id="Matt.xx-p81">1. We have their expectations from Christ;
Peter, in the name of the rest, signifies that they depended upon
him for something considerable in lieu of what they had left for
him; <i>Behold, we have forsaken all, and have followed thee; what
shall we have therefore?</i> Christ had promised the young man,
that, if he would sell all, and come and follow him, he should
<i>have treasure in heaven;</i> now Peter desires to know,</p>
<p class="indent" id="Matt.xx-p82">(1.) Whether they had sufficiently come up
to those terms: they had not sold all (for they had many of them
wives and families to provide for), but they had <i>forsaken
all;</i> they had not given it to the poor, but they had renounced
it as far as it might be any way a hindrance to them in serving
Christ. Note, When we hear what are the characters of those that
shall be saved, it concerns us to enquire whether we, through
grace, answer those characters. Now Peter hopes that, as to the
main scope and intendment of the condition, they had come up to it,
for God had wrought in them a holy contempt of the world and the
things that are seen, in comparison with Christ and the things that
are not seen; and how this must be evidenced, no certain rule can
be given, but according as we are called.</p>
<p class="indent" id="Matt.xx-p83">Lord, saith Peter, <i>we have forsaken
all.</i> Alas! it was but a poor <i>all</i> that they had forsaken;
one of them had indeed quitted a place in the custom-house, but
Peter and the most of them had only left a few boats and nets, and
the appurtenances of a poor fishing-trade; and yet observe how
Peter there speaks of it, as it had been some mighty thing;
<i>Behold, we have forsaken all.</i> Note, We are too apt to make
the most of our services and sufferings, our expenses and losses,
for Christ, and to think we have made him much our debtor. However,
Christ does not upbraid them with this; though it was but little
that they had forsaken, yet it was their <i>all,</i> like the
widow's two mites, and was as dear to them as if it had been more,
and therefore Christ took it kindly that they left it to follow
him; for he accepts <i>according to what a man hath.</i></p>
<p class="indent" id="Matt.xx-p84">(2.) Whether therefore they might expect
<i>that treasure</i> which the young man shall have if he will sell
all. "Lord," saith Peter, "shall <i>we</i> have it, who have left
all?" All people are for what they can get; and Christ's followers
are allowed to consult their own true interest, and to ask, <i>What
shall we have?</i> Christ <i>looked at the joy set before him,</i>
and Moses <i>at the recompence of reward.</i> For this end it is
set before us, that <i>by a patient continuance in well-doing</i>
we may seek for it. Christ encourages us to ask what we shall gain
by leaving all to follow him; that we may see he doth not call us
to our prejudice, but unspeakably to our advantage. As it is the
language of an obediential faith to ask, "What shall we <i>do?</i>"
with an eye to the precepts; so it is of a hoping, trusting faith,
to ask, "What shall we <i>have?</i>" with an eye to the promises.
But observe, The disciples had long since left all to engage
themselves in the service of Christ, and yet never till now asked,
<i>What shall we have?</i> Though there was no visible prospect of
advantage by it, they were so well assured of his goodness, that
they knew they should not lose by him at last, and therefore
referred themselves to him, in what way he would make up their
losses to them; minded their work, and asked not what should be
their wages. Note, It honours Christ, to trust him and serve him,
and not to bargain with him. Now that this young man was gone from
Christ to his possessions, it was time for them to think which they
should take to, what they should trust to. When we see what others
keep by their hypocrisy and apostasy, it is proper for us to
consider what we hope, through grace, to gain, not <i>for,</i> but
<i>by,</i> our sincerity and constancy, and then we shall see more
reason to pity them than to envy them.</p>
<p class="indent" id="Matt.xx-p85">2. We have here Christ's promises to them,
and to all others that tread in the steps of their faith and
obedience. What there was either of vain-glory or of vain hopes in
that which Peter said, Christ overlooks, and is not extreme to mark
it, but takes this occasion to give the bond of a
<i>promise,</i></p>
<p class="indent" id="Matt.xx-p86">(1.) To his immediate followers, <scripRef id="Matt.xx-p86.1" osisRef="Bible:Matt.19.28" parsed="|Matt|19|28|0|0" passage="Mt 19:28"><i>v.</i> 28</scripRef>. They had signalized
their respect to him, as the first that followed him, and to them
he promises not only <i>treasure,</i> but <i>honour,</i> in heaven;
and here they have a grant or patent for it from him who is the
fountain of honour in that kingdom; <i>Ye which have followed me in
the regeneration shall sit upon twelve thrones.</i> Observe,</p>
<p class="indent" id="Matt.xx-p87">[1.] The <i>preamble</i> to the patent, or
the <i>consideration</i> of the grant, which, as usual, is a
recital of their services; "You have followed me in the
regeneration, and therefore this will I do for you." The time of
Christ's appearing in this world was a time of regeneration, of
reformation (<scripRef id="Matt.xx-p87.1" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10">Heb. ix. 10</scripRef>),
when old things began to pass away, and all things to look new. The
disciples had followed Christ when the church was yet in the embryo
state, when the gospel temple was but in the framing, when they had
more of the work and service of the apostles than of the dignity
and power that belonged to their office. Now they followed Christ
with constant fatigue, when few did; and therefore on them he will
put particular marks of honour. Note, Christ hath special favour
for those who begin early with him, who trust him further than they
can see him, as they did who <i>followed him in the
regeneration.</i> Observe, Peter spoke of their forsaking
<i>all,</i> to follow him, Christ only speaks of their <i>following
him,</i> which was the main matter.</p>
<p class="indent" id="Matt.xx-p88">[2.] The <i>date</i> of their honour, which
fixes the time when it should commence; not immediately from the
day of the date of <i>these presents,</i> no, they must continue a
while in obscurity, as they were. But <i>when the Son of man shall
sit in the throne of his glory;</i> and to this some refer that,
<i>in the regeneration;</i> "You who now have followed me, shall,
in the regeneration, be thus dignified." Christ's second coming
will be a regeneration, when there shall be <i>new heavens, and a
new earth, and the restitution of all things.</i> All that partake
of the regeneration in grace (<scripRef id="Matt.xx-p88.1" osisRef="Bible:John.3.3" parsed="|John|3|3|0|0" passage="Joh 3:3">John iii.
3</scripRef>) shall partake of the regeneration in glory; for as
grace is the first resurrection (<scripRef id="Matt.xx-p88.2" osisRef="Bible:Rev.20.6" parsed="|Rev|20|6|0|0" passage="Re 20:6">Rev.
xx. 6</scripRef>), so glory is the second regeneration.</p>
<p class="indent" id="Matt.xx-p89">Now their honour being adjourned till the
Son of man's sitting in the throne of his glory, intimates,
<i>First,</i> That they must stay for their advancement till then.
Note, As long as our Master's glory is delayed, it is fit that ours
should be so too, and that we should wait for it with an earnest
expectation, as of a <i>hope not seen.</i> <scripRef id="Matt.xx-p89.1" osisRef="Bible:Rom.8.19" parsed="|Rom|8|19|0|0" passage="Ro 8:19">Rom. viii. 19</scripRef>. We must live, and work, and
suffer, in faith, and hope, and patience, which therefore must be
tried by these delays. <i>Secondly,</i> That they must share with
Christ in his advancement; their honour must be a communion with
him in his honour. They, having suffered with a suffering Jesus,
must reign with a reigning Jesus, for both here and hereafter
Christ will be <i>all in all;</i> we must <i>be where he is</i>
(<scripRef id="Matt.xx-p89.2" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii. 26</scripRef>), must
<i>appear with him</i> (<scripRef id="Matt.xx-p89.3" osisRef="Bible:Col.3.4" parsed="|Col|3|4|0|0" passage="Col 3:4">Col. iii.
4</scripRef>); and this will be an abundant recompence not only for
our loss, but for the delay; and when our Lord comes, we shall
receive not only <i>our own,</i> but our own <i>with usury.</i> The
longest voyages make the richest returns.</p>
<p class="indent" id="Matt.xx-p90">[3.] The honour itself hereby granted;
<i>Ye also shall sit upon twelve thrones, judging the twelve tribes
of Israel.</i> It is hard to determine the particular sense of this
promise, and whether it was not to have many accomplishments, which
I see no harm in admitting. <i>First,</i> When Christ is ascended
to the right hand of the Father, and sits on the throne of his
glory, then the apostles shall receive power by the Holy Ghost
(<scripRef id="Matt.xx-p90.1" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8">Acts i. 8</scripRef>); shall be so much
advanced above themselves as they are now, that they shall think
themselves upon thrones, in promoting the gospel; they shall
deliver it with authority, as a judge from the bench; they shall
then have their commission enlarged, and shall publish the laws of
Christ, by which the church, God's spiritual Israel (<scripRef id="Matt.xx-p90.2" osisRef="Bible:Gal.6.16" parsed="|Gal|6|16|0|0" passage="Ga 6:16">Gal. vi. 16</scripRef>), shall be governed, and
<i>Israel according to the flesh,</i> that continues in infidelity,
with all others that do likewise, shall be condemned. The honour
and power given them, may be explained by <scripRef id="Matt.xx-p90.3" osisRef="Bible:Jer.1.19" parsed="|Jer|1|19|0|0" passage="Jer 1:19">Jer. i. 19</scripRef>, <i>See, I have set thee over the
nations;</i> and <scripRef id="Matt.xx-p90.4" osisRef="Bible:Ezek.20.4" parsed="|Ezek|20|4|0|0" passage="Eze 20:4">Ezek; xx.
4</scripRef>, <i>Wilt thou judge them?</i> and <scripRef id="Matt.xx-p90.5" osisRef="Bible:Dan.7.18" parsed="|Dan|7|18|0|0" passage="Da 7:18">Dan. vii. 18</scripRef>, <i>The saints shall take the
kingdom;</i> and <scripRef id="Matt.xx-p90.6" osisRef="Bible:Rev.12.1" parsed="|Rev|12|1|0|0" passage="Re 12:1">Rev. xii.
1</scripRef>, where the doctrine of Christ is called <i>a crown of
twelve stars. Secondly,</i> When Christ appears for the destruction
of Jerusalem (<scripRef id="Matt.xx-p90.7" osisRef="Bible:Matt.24.31" parsed="|Matt|24|31|0|0" passage="Mt 24:31"><i>ch.</i> xxiv.
31</scripRef>), then shall he send the apostles to judge the Jewish
nation, because in that destruction their predictions, according to
the word of Christ, would be accomplished. <i>Thirdly,</i> Some
think it has reference to the conversion of the Jews, which is yet
to come, at the latter end of the world, after the fall of
antichrist; so Dr. Whitby; and that "it respects the apostles'
government of <i>the twelve tribes of Israel,</i> not by a
resurrection of their persons, but by a reviviscence of that Spirit
which resided in them, and of that purity and knowledge which they
delivered to the world, and, chiefly, by admission of their gospel
to be the standard of their faith and the direction of their
lives." <i>Fourthly,</i> It is certainly to have its full
accomplishment at the second coming of Jesus Christ, when <i>the
saints</i> in general <i>shall judge the world,</i> and the twelve
apostles especially, as assessors with Christ, <i>in the judgment
of the great day,</i> when all the world shall receive their final
doom, and they shall ratify and applaud the sentence. But the
<i>tribe</i> of Israel are named, partly because the number of the
apostles was designedly the same with the number of the tribes;
partly because the apostles were Jews, befriended them most, but
were most spitefully persecuted by them; and it intimates that the
saints will judge their acquaintance and kindred according to the
flesh, and will, in the great day, judge those they had a kindness
for; will judge their persecutors, who in this world judged
them.</p>
<p class="indent" id="Matt.xx-p91">But the general intendment of this promise
is, to show the glory and dignity reserved for the saints in
heaven, which will be an abundant recompence for the disgrace they
suffered here in Christ's cause. There are higher degrees of glory
for those that have done and suffered most. The apostles in this
world were hurried and tossed, there they shall sit down at rest
and ease; here <i>bonds, and afflictions, and deaths, did abide
them,</i> but there they <i>shall sit on thrones of glory;</i> here
they were dragged to the bar, there they shall be advanced to the
bench; here the twelve tribes of Israel trampled upon them, there
they shall tremble before them. And will not this be recompence
enough to make up all their losses and expenses for Christ?
<scripRef id="Matt.xx-p91.1" osisRef="Bible:Luke.22.29" parsed="|Luke|22|29|0|0" passage="Lu 22:29">Luke xxii. 29</scripRef>.</p>
<p class="indent" id="Matt.xx-p92">[4.] The ratification of this grant; it is
firm, it is inviolably immutably sure; for Christ hath said,
"<i>Verily I say unto you, I the Amen, the faithful Witness,</i>
who am empowered to make this grant, I have said it, and it cannot
be disannulled."</p>
<p class="indent" id="Matt.xx-p93">(2.) Here is a promise to all others that
should in like manner leave all to follow Christ. It was not
peculiar to the apostles, to be thus preferred, but <i>this honour
have all his saints.</i> Christ will take care they shall none of
them lose by him (<scripRef id="Matt.xx-p93.1" osisRef="Bible:Matt.19.29" parsed="|Matt|19|29|0|0" passage="Mt 19:29"><i>v.</i>
29</scripRef>); <i>Every one that has forsaken</i> any thing for
Christ, <i>shall receive.</i></p>
<p class="indent" id="Matt.xx-p94">[1.] Losses for Christ are here supposed.
Christ had told them that his disciples must deny themselves in all
that is done to them in this world; now here he specifies
particulars; for it is good to count upon the worst. If they have
not forsaken all, as the apostles did, yet they have forsaken a
great deal, houses suppose, and have turned themselves out, to
wander in deserts; or dear relations, that would not go with them,
to follow Christ; these are particularly mentioned, as hardest for
a tender gracious spirit to part with; <i>brethren, or sisters, or
father, or mother, or wife, or children;</i> and <i>lands</i> are
added in the close; the profits of which were the support of the
family.</p>
<p class="indent" id="Matt.xx-p95">Now, <i>First,</i> the loss of these things
is supposed to be <i>for Christ's name's sake;</i> else he doth not
oblige himself to make it up. Many forsake brethren, and wife, and
children, in humour and passion, as <i>the bird that wanders from
her nest;</i> that is a sinful desertion. But if we forsake them
<i>for Christ's sake,</i> because we cannot keep them and keep a
good conscience, we must either quit them, or quit our interest in
Christ; if we do not quit our concern for them, or our duty to
them, but our comfort in them, and will do it rather than deny
Christ, and this with an eye to him, and to his will and glory,
this is that which shall be thus recompensed. It is not the
suffering, but the cause, that makes both the martyr and the
confessor.</p>
<p class="indent" id="Matt.xx-p96"><i>Secondly,</i> It is supposed to be a
great loss; and yet Christ undertakes to make up, for he is able to
do it, be it ever so great. See the barbarity of the persecutors,
that they stripped innocent people of all they had, for no other
crime than their adherence to Christ! See the patience of the
persecuted; and the strength of their love to Christ, which was
such as all these waters could not quench!</p>
<p class="indent" id="Matt.xx-p97">[2.] A recompence of these losses is here
secured. Thousands have dealt with Christ, and have trusted him
far; but never any one lost by him, never any one but was an
unspeakable gainer by him, when the account came to be balanced.
Christ here gives his word for it, that he will not only indemnify
his suffering servants, and save them harmless, but will abundantly
reward them. Let them make a schedule of their losses for Christ,
and they shall be sure to receive,</p>
<p class="indent" id="Matt.xx-p98"><i>First, A hundred-fold in this life;</i>
sometimes in <i>kind,</i> in the things themselves which they have
parted with. God will raise up for his suffering servants more
friends, that will be so to them for Christ's sake, than they have
left that were so for their own sakes. The apostles, wherever they
came, met with those that were kind to them, and entertained them,
and opened their hearts and doors to them. However, they <i>shall
receive a hundred-fold,</i> in <i>kindness,</i> in those things
that are abundantly better and more valuable. Their graces shall
increase, their comforts abound, they shall have tokens of God's
love, more free communion with him, more full communications from
him, clearer foresights, and sweeter foretastes, of <i>the glory to
be revealed;</i> and then they may truly say, they have received a
hundred times more comfort in God and Christ than they could have
had in <i>wife, or children.</i></p>
<p class="indent" id="Matt.xx-p99"><i>Secondly,</i> Eternal life at last. The
former is reward enough, if there were no more; cent. per cent. is
great profit; what then is a hundred to one? But this comes in over
and above, as it were, into the bargain. The <i>life</i> here
promised includes in it all the comforts of life in the highest
degree, and all <i>eternal.</i> Now if we could but mix faith with
the promise, and trust Christ for the performance of it, surely we
should think nothing too much to do, nothing too hard to suffer,
nothing too dear to part with, for him.</p>
<p class="indent" id="Matt.xx-p100">Our Saviour, in the last verse, obviates a
mistake of some, as if pre-eminence in glory went by precedence in
time, rather than the measure and degree of grace. No; <i>Many that
are first, shall be last, and the last, first,</i> <scripRef id="Matt.xx-p100.1" osisRef="Bible:Matt.19.30" parsed="|Matt|19|30|0|0" passage="Mt 19:30"><i>v.</i> 30</scripRef>. God will cross his
hands; will <i>reveal that to babes,</i> which he <i>hid from the
wise and prudent;</i> will reject unbelieving Jews and receive
believing Gentiles. The heavenly inheritance is not given as
earthly inheritances commonly are, by seniority of age, and
priority of birth, but according to God's pleasure. This is the
text of another sermon, which we shall meet with in the next
chapter.</p>
</div></div2>