Mat 19 | Barnes | STEP | MATTHEW CHAPTER 19 Verses 1-12. See also . Verse 1. Coasts of Judea beyond Jordan . Probably our Saviour was then going from Galilee up to Jerusalem, to one of the great feasts of the Jews. Samaria was between Galilee and Jerusalem; and, choosing not to go through it, he crossed the Jordan, and passed down on the east side of it, through Peraea, a region of country belonging to Judea, formerly a part of the tribes Reuben, Gad, and Manasseh. See the Map. Coasts of Judea . Regions or parts of Judea. . (a) "departed from Galilee"

‏ Matthew 19

MATTHEW CHAPTER 19

Verses 1-12. See also Mk 10:1-12.

Verse 1. Coasts of Judea beyond Jordan. Probably our Saviour was then going from Galilee up to Jerusalem, to one of the great feasts of the Jews. Samaria was between Galilee and Jerusalem; and, choosing not to go through it, he crossed the Jordan, and passed down on the east side of it, through Peraea, a region of country belonging to Judea, formerly a part of the tribes Reuben, Gad, and Manasseh. See the Map.

Coasts of Judea. Regions or parts of Judea. Mt 2:16.

(a) "departed from Galilee" Mk 10:1, Jn 10:40 Verse 2. Mt 19:1 Verse 3. The Pharisees also came. Mt 3:7.

Tempting him. This means, to get him, if possible, to express an opinion that should involve him in difficulty. There was the more art in this captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said, that a man might divorce his wife for any offence, or any dislike he might have of her. Mt 5:31. Others, of the school of Shammai, maintained, that divorce was unlawful, except in case of adultery. Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of their parties. Verses 4-6. And he answered and said, etc. Instead of referring to the opinions of either party, Jesus called their attention to the original design of marriage, to the authority of Moses--an authority acknowledged by them both.

Have ye not read. Gen 1:27, 2:21,22.

And said, For this cause, etc. Gen 2:24. That is, God at the beginning made but one man and one woman; their posterity should learn that the original intention of marriage was, that a man should have but one wife.

Shall leave father and mother. This means, shall bind himself more strongly to his wife than he was to his father or mother. The marriage connexion is the most tender and endearing of all human relations; more tender than even that bond which unites us to a parent.

And shall cleave to his wife. The word cleave denotes a union of the firmest kind. It is, in the original, taken from gluing, and means so firmly to adhere together that nothing can separate them.

They twain shall be one flesh. That is, they two, or that were two, shall be united as one--one in law, in feeling, in interest, and in affection. They shall no longer have separate interests, but shall act in all things as if they were one--animated by one soul and one wish. The argument of Jesus here is, that since they are so intimately united as to be one, and since in the beginning God made but one woman for one man, it follows that they cannot be separated but by the authority of God. Man may not put away his wife for every cause. What God has joined together, man may not put asunder. In this decision he really decided in favour of one of the parties; and it shows that when it was proper, Jesus answered questions, from whatever cause they might have been proposed, and however much difficulty it might involve him in. Our Lord, in this, also showed consummate wisdom. He answered the question, not from Hillel or Shammai, their teachers, but from Moses, and thus defeated their malice. Verse 5. Mt 19:4

(d) "What therefore" 1Cor 7:10 Verse 7. Why did Moses, etc. To this they objected that Moses had allowed such divorces, De 24:1 and if he had allowed them, they inferred that they could not be unlawful. Mt 5:31.

(e) "Why did Moses" De 24:1, Isa 1:1 Verse 8. He saith unto them, etc. Jesus admits that this was allowed; but still he contends that this was not the original design of marriage. It was only a temporary expedient, growing out of a peculiar state of things, and not designed to be perpetual. It was on account of the hardness of their hearts. Moses found the custom in use. He found a hard-hearted and rebellious people. In this state of things he did not deem it prudent to forbid a practice so universal: but it might be regulated; and, instead of suffering the husband to divorce his wife in a passion, he required him, in order that he might take time to consider the matter, and thus make it probable that divorces would be less frequent, to give her a writing; to sit down deliberately, to look at the matter, and probably also to bring the case before some scribe or learned man, to write a divorce in the legal form. Thus doing, there might be an opportunity for the matter to be reconciled, and the man to be persuaded not to divorce his wife. This, says our Saviour, was a permission growing out of a particular state of things, and designed to remedy a prevailing evil. But at first it was not so. God intended that marriage should be between one man and one woman, and that they were only to be separated by appointment of him who had formed the union.

Hardness of your hearts. He speaks here of his hearers as a part of the nation. The hardness of you Jews; as when we say, we fought with England, and gained our independence; that is, we the American people, though it was done by our fathers, lie does not mean to say, therefore, that this was done on account of the people that he addressed, but of the national hardness of heart--the cruelty of the Jewish people as a people.

(e) "Why did Moses" De 24:1, Isa 1:1 Verse 9. And I say unto you. Emphasis should be laid here on the word I. This was the opinion of Jesus--this he proclaimed to be the law of his kingdom--this the command of God ever afterwards. Indulgence had been given by. the laws of Moses; but that indulgence was to cease, and the marriage relation to be brought back to its original intention. Only one offence was to make divorce lawful. This is the law of God. And by the same law, all marriages which take place after divorce, where adultery is not the cause of divorce, are adulterous. Legislatures have no Sight to say that men may put away their wives for any other cause; and where they do, and where there is marriage afterwards, by the law of God such marriages are adulterous.

(f) "???" Mt 5:32, Lk 16:18 Verse 10. His disciples say, etc. The disciples were full of Jewish notions. They thought that the privilege of divorcing a wife when there was a quarrelsome disposition, or anything else that rendered the marriage unhappy, was a great privilege; and that in such cases to be always bound to live with a wife was a great calamity. They said, therefore, that if such was the case in such the condition on which men married--it was better not to marry.

(g) "to marry" Provo 19:13, 31:9,19 Verse 11. All men cannot receive this saying. The minds of men are not prepared for this. This saying evidently means what the disciples had just said, that it was good for a man not to marry. It might be good in certain circumstances, in times of persecution and trial, or for the sake of lab outing in the cause of religion, without the care and burden of a family. It might be good for many to live as some of the apostles did, without marriage, but it was not given to all men, 1Cor 7:1,7,9. To be married, or unmarried, might be lawful according to circumstances, 1Cor 7:26. Verse 12. Jesus proceeds to state that there were some who were able to receive that saying, and to remain in an married state. Some were so born; some made such by the cruelty of men; and some who voluntarily abstained from marriage for the kingdom of heaven's sake--that is, that they might devote themselves entirely to the proper business of religion. Perhaps he refers here to the ESSENES, a sect of the Jews Mt 3:7 who held that marriage was unsuitable to their condition, who had no children of their own, but perpetuated their sect by adopting the poor children of others. Eunuchs were employed chiefly in attending on the females, or in the harem. They rose often to distinction, and hold important offices in the state. Hence the word sometimes denotes such an officer of state, Acts 8:27.

(h) "kingdom of heaven's sake" 1Cor 7:32 Verse 13. Then were there brought unto him little children. See also Mk 10:13-16, Lk 18:16-17. Probably these were brought by some of his followers, who desired not only to devote themselves to Jesus, but all that they had--their children as well as themselves. All the Jews were accustomed to devote their children to God by circumcision. It was natural, therefore, under the new dispensation, that it should be done. Luke says, they were infants. They were undoubtedly those who were not old enough to come by choice, but their coming was an act of the parents.

Put his hands on them, and pray. It was customary among the Jews, when blessings were sought for others in prayer, to lay the hands on the head of the person prayed for, implying a kind of consecration to God. See Gen 48:14, Mt 9:18. They had also much confidence in the prayers of pious men; believing that those blessed by a saint or a prophet would be happy. See Nu 22:6, Lk 2:28.

The disciples rebuked them. That is, reproved them, or told them it was improper. This they did, probably, either

(1.) because they thought they were too young; or,

(2.) because they thought they would be troublesome to their Master. Verse 14. But Jesus said, Suffer little children, etc. Mark adds, he was much displeased at what the disciples said. It was a thing highly gratifying to him, and which he earnestly sought, that children should be brought to him; and a case where it was very improper that they should interfere.

Of such is the kingdom of heaven. The kingdom of heaven evidently means, here, the church. Mk 3:2. In Mark and Luke, it is said he immediately added, "Whosoever shall not receive the kingdom of God as a little child, shall not enter therein." Whosoever shall not be humble, unambitious, and docile, shall not be a true follower of Christ, or a member of his kingdom. Of such as these--that is, of persons with such tempers as these--is the church to be composed. He does not say of those infants, but of such persons as resembled them, or were like them in temper, was the kingdom of heaven made up. It was proper, therefore, that he should pray for them; it was proper that they who possessed such a temper should be brought to him. The disposition itself--the humility, the teachableness, the want of ambition--was an ornament anywhere, and little children should therefore be brought to him. It is probable--it is greatly to be hoped--that all infants will be saved. No contrary doctrine is taught in the sacred Scriptures. But it does not appear to be the design of this passage to teach that all infants will be saved. It means simply, that they should be suffered to be brought to him as amiable, lovely, and uncorrupted by the world, and having traits of mind resembling those among real Christians.

(i) "???" Mk 10:14, Lk 18:16 (k) "such is" Mt 18:3 Verse 15. He laid his hands on them. Mark says, he blessed them. That is, he pronounced or sought a blessing on them. Verses 16-30. This account is found also in Mk 10:17-31; Lk 18:18-30.

Verse 16. One came. This was a young man, Mt 19:20. He was a ruler, (Luke;) probably a ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character, and promising talents. He came running, (Mark;) evincing great earnestness and anxiety. He fell upon his knees, (Mark;) not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraordinary religious Teacher.

Good Master. The word good here means, doubtless, most excellent; referring not so much to the MORAL character of Jesus as to his character as a religious Teacher. It was probably a title which the Jews were in the habit of applying to their religious teachers. The word Master here means Teacher.

What good thing shall I do. He had attempted to keep all the commandments. He had been taught by his Jewish teachers that men were to be saved by doing something, or by their works; and he supposed that this was to be the way under every system of religion. He had lived externally a blameless life; but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To have eternal life means, to be saved. The happiness of heaven is called life, in opposition to the pains of hell, called death, or an eternal dying, Rev 2:2, 20:14. The one is real life, answering the purposes of living--living to the honour of God, and in eternal happiness; the other is a failure of the great ends of existence--prolonged, eternal suffering--of which temporal death is but the feeble image.

(l) "what good" Mk 10:17, Lk 10:25, 18:18 Verse 17. Why callest thou me good? Why do you give to me a title that belongs only to God? You suppose me to be only a man. Yet you give me an appellation that belongs only to God. It is improper to use titles in this manner. As you Jews use them, they are unmeaning. And though the title may apply to me, yet you did not intend to use it in the sense in which it is proper, as denoting infinite perfection, or Divinity; but you intended to use it as a complimentary or a flattering title, applied to me as if I were a mere man--a title which belongs only to God. The intention, the habit of using mere titles, and applying as compliment terms belonging only to God, is wrong, Christ did not intend here to disclaim Divinity, or to say anything about his own character; but simply to reprove the intention and habit of the young man--a most severe reproof of a foolish habit of compliment and flattery, and seeking pompous title.

Keep the commandments. That is, do what God has commanded. He, in the next verses, informs him what he meant by the commandments. Jesus said this, doubtless, to try him, and to convince him that he had by no means kept the commandments; and that in supposing he had, he was altogether deceived. The young man thought he had kept them, and was relying on them for salvation. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say that any mail would be saved by the works of the law, for the Bible teaches plainly that such will not be the case, Rom 3:20,28, 4:6, Gall 2:16, Eph 2:9, 2Ti 1:9. At the same time, however, [it is true that if a man perfectly complied with the requirements of the law, he would be saved...EDITOR'S NOTE; the preceding is utter nonsense, please refer to Gal 2:16] for there would be no reason why he should be condemned. Jesus, therefore, since he saw he was depending on his works, told him that if he would enter life he must keep the commandments; if he was depending on them, he must keep them perfectly; and if this was done, [he would be saved...EDITOR'S NOTE this is utter nonsense, I again refer the reader to Gal 2:16] The reasons why Christ gave him this direction were, probably,

1st. Because it was his duty to keep them.

2nd. Because the young man depended on them, and he ought to understand what was required if he did--that they should be kept perfectly, or that they were not kept at all.

3rd. Because he wanted to test him, to show him that he did not keep them, and thus to show him his need of a Saviour. Verses 18,19. In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth, Ex 20:12-16 as containing the substance of the whole--as containing particularly what he intended to show him that he had not kept. Mt 5:21, Mt 5:27.

Not steal. To steal is to take the property of another without his knowledge or consent.

Bear false witness. Give testimony contrary to truth. This may be done in a court of justice, or by private or public slander. It means, to say things of another which are not true.

Honour thy father, etc. That is,

1st. obey them, keep their commands, Co 3:20, Eph 6:1,2,3.

2nd. Respect them, show them reverence.

3rd. Treat their opinions with regard--not despise them, or ridicule them.

4th. Treat their habits with respect. They may be different from ours; may be antiquated, and to us strange, odd, or whimsical; but they are the habits of a parent, and they are not to be ridiculed.

5th. Provide for them when sick, weary, old, and infirm. Bear with their weakness, comply with their wishes, speak to them kindly, and deny ourselves of rest, and sleep, and ease, to promote their welfare. To this he added another--the duty of loving our neighbour, Lev 19:18.

This Christ declared to be the second great commandment of the law, Mt 22:39. A neighbour means,

1st, any person who lives near to us.

2nd. Any person with whom we have dealings.

3rd. A friend or relative, Mt 5:43.

4th. Any person--friend, relative, countryman, or foe, Mk 12:31. Any person who does us good, or confers a favour on us, Lk 10:27-37. This commandment means evidently,

1st. that we should not injure our neighbour in his person, property, or character.

2nd. That we should not be supremely selfish, and should seek to do him good.

3rd. That in a case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own, and not being influenced by a love of self.

4th. That we should treat his character, property, etc., as we do our own, according to what is right.

5th. That in order to benefit him we should practise self-denial, or do as we would wish him to do to us, Mt 7:12. It does not mean,

1st. that the love of ourselves, according to what we are, or according to truth, is improper. The happiness of myself is of as much importance as that of any other man; and it is as proper that it should be sought.

2nd. It does not mean that I am to neglect my own business to take care of my neighbour's. My happiness, salvation, health, and family, are committed peculiarly to myself; and, provided I do not interfere with my neighbour's rights, or violate my obligations to him, it is my duty to seek the welfare of my own as my first duty, 1Timm 5:8; Tit 2:5.

Mark adds to these commandments, "Defraud not;" by which he meant, doubtless, to express the substance of this, to love our neighbour as ourself. It means, literally, to take away the property of another by violence, or by deceiving him: thus showing that he is not loved as we love ourselves.

(m) "shalt do" Ex 20:13, De 5:17 Verse 19. Mt 19:18

(n) "Thou shalt love" Lev 19:18 Verse 20. All these, etc. I have made these the rule of my life. I have endeavoured to obey them. Is there anything that I lack--any new commandments to be kept ? Do you, the Messiah, teach any new commands, besides those which I have learned from the law, and from the Jewish teachers, which it is proper for me to obey, in order to be saved? Verse 21. If thou wilt be perfect. The word perfect means complete in all its parts---finished, having no part wanting. Thus a watch is perfect; or complete, when it has all its proper wheels, and hands, and movements in order. Job was said to be perfect, Job 1:1; not that he was sinless, for he is afterwards reproved by God himself, Job 38:1-40:4 but because his piety was proportioned, and had a completeness of parts, he was a pious father, a pious magistrate, a pious neighbour, a pious citizen. His religion was not confined to one thing, but extended to all. Perfect means, sometimes, the filling up, or carrying out, or expression of a principle of action. Thus, 1Jn 2:5, "Whoso keepeth his word, in him verily is the love of God perfected." That is, the keeping of the commandments of God is the proper expression, carrying out, or completion, of the love of God. This is its meaning here. If thou wilt be perfect, complete, finished if thou wilt show the proper expression of this keeping of the commandments--go, etc. Make the obedience complete.

Mark says, (Mk 10:21) Jesus beholding him loved him. He was pleased with his amiableness, his correct character, his frankness, and ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship. As a man, we may suppose that his disposition was tender and affectionate, mild and calm. Hence he loved with peculiar affection the disciple John, eminently endowed with these qualities. And hence he was pleased with the same traits in this young man. Still, with all this amiableness, there is reason to think he was not a Christian; and that the love of mere amiable qualities was all the affection that was ever bestowed on him by the Saviour.

One thing, adds Mark, thou lackest. There is one thing wanting. You are not complete. This done, you would show that your obedience lacked no essential part, but was complete, finished, proportionate, perfect.

Go and sell that thou hast, etc. The young man declared that he had kept the law. That law required, among other things, that he should love his neighbour as himself. It required also that he should love the Lord his God supremely; that is, more than all other objects. If he had that true love to God and man; if he loved his Maker and fellow-creatures more than he did his property, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this, therefore, to test his character, and to show him that he had not kept the law as he pretended; and thus to show him that he needed a better righteousness than his own.

Treasure in heaven. Mt 6:20.

Follow me. To follow Jesus, then meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey him. Now it means,

1st. to obey his commandments 2nd. to imitate his example, and to live like him.

(n) "go and sell" Lk 12:33, 16:9, Acts 2:45, 4:34,35, 1Timm 6:18,19 (o) "follow me" Jn 12:26 Verse 22. He had great possessions. He was very rich. He made an idol of them. He loved them more than God. He had NOT kept the commandments from his youth up; nor had he kept them at all. And rather than do good with his treasures, and seek his salvation by obeying God, this young man chose to turn away from the Saviour, and give over his inquiry about eternal life. He probably returned no more. Alas, how many lovely and amiable young persons follow his example! Verse 23. Shall hardly enter into the kingdom of heaven. Shall with difficulty be saved. He has much to struggle with; and it will require the greatest of human efforts to break away from his temptations, and idols, and secure his salvation.

(p) "That a rich man" 1Timm 6:9,10 Verse 24. It is easier for a camel, etc. This was a proverb in common use among the Jews, and still common among the Arabians. To denote that a thing was impossible, or exceedingly difficult, they said camel or an elephant might as soon walk through a needle's eye. In the use of such proverbs, it is not necessary to understand them literally, but only to denote the extreme difficulty of the case.

A camel. A beast of burden, much used in eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. They are capable of carrying heavy burdens; will travel sometimes faster than the fleetest horse; and are provided with a stomach which they fill with water, by means of which they can live four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with difficulty kept alive.

A rich man. This rather means one who loves his riches, and makes an idol of them; or one who supremely desires to be rich. Mark says, "them that trust in riches." While he has this feeling, it is literally impossible that he should be a Christian. For religion is the love of God, rather than the world; the love of Jesus and his cause, more than gold. Still a man may have much property, and not have this feeling. He may have great wealth, and love God more; as a poor man may have little, and love that little more than God. The difficulties in the way of salvation for a rich man are,

1st. that riches engross the affections.

2nd. Men consider wealth as the chief good; and when this is obtained, think they have gained all.

3rd. They are proud of their wealth, and unwilling to be numbered with the poor and despised followers of Jesus.

4th. Riches engross the time, and fill the mind with cares and anxieties, and leave little for God.

5th. They often produce luxury, dissipation, and vice.

6th. It is difficult to obtain wealth without sin, or without avarice, and covetousness, and fraud, and oppression, 1Timm 6:9,10,17; Jas 5:1-6, Lk 12:16-21, 16:19-31. Still Jesus says, Mt 19:26 all these may be overcome. God can give grace to do it. Though to men it may appear impossible, yet it is easy for God. Verse 26.

(q) "but with God" Ps 3:8, 42:11, Zech 8:6 Verse 27. We have forsaken all. Probably nothing but their fishing-nets, small boats, and cottages. But they were their all; their living, their home. And, forsaking them, they had as really shown their sincerity, as though they had possessed the gold of Ophir, and dwelt in the palaces of kings.

What shall we have therefore? We have done as thou didst command this young man to do. What reward may we expect for it?

(r) "Then answered" Mk 10:28, Lk 18:28 (s) "forsaken all" Php 3:8 Verse 28. Verily I say unto you. Jesus in this verse declares the reward which they would have. They were not to look for it now, but in a future period.

In the regeneration. This word occurs but once elsewhere in the New Testament, Tit 3:5. It literally means a new birth, or being born again. Applied to a man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning clearly in Titus. But this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had followed him in the new birth. The word also means any great changes, or restoration of things to a former state, or to a better state. In this sense it is probably used here. It refers to that great revolution; that restoration of order in the universe; that universal new birth when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, "Ye which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things--the day of judgment, the regeneration--be signally honoured and blessed."

When the Son of man shall sit in the throne of his glory. That is, to judge the world. Throne of glory, means glorious throne, or a splendid throne. It is not to be taken literally, but is used to denote his character as a King and Judge, and to signify the great dignity and majesty which will be displayed by him. See Mt 24:30, 26:64; Acts 1:11, 17:31.

Sit upon twelve thrones. This is figurative. To sit on a throne denotes power and honour; and means here that they should be distinguished above others, and be more highly honoured and rewarded.

Judging the twelve tribes of Israel. Jesus will be the Judge of quick and dead. He only is qualified for it; and the Father hath given all judgment to the Son, Jn 5:22. To judge, denotes rank, authority, power. The ancient judges of Israel were men of distinguished courage, patriotism, honour, and valour. Hence the word comes to denote, not so much an actual exercise of the power of passing judgment, as the honour attached to the office. And as earthly kings have those around them dignified with honours and office, counsellors and judges, so Christ says his apostles shall occupy the same relative station in the great day. They shall be honoured by him, and by all, as apostles; as having in the face of persecution left all; as having laid the foundations of his church, and endured all the maddened persecutions of the world.

The twelve tribes of Israel. This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also Jas 1:1, where Christians are called the twelve tribes. Here it also means not the Jews, not the world, not the wicked, not that the apostles are to pronounce sentence on the enemies of God; but the people of God, the redeemed. Among them Jesus says his apostles shall be honoured in the day of judgment, as earthly kings place in posts of office and honour the counsellors and judges of those who have signally served them. Comp. 1Cor 6:2.

(t) "ye shall also" Mt 20:21, Lk 22:28-30, 1Cor 6:2,3, Rev 2:26 Verse 29. Forsaken houses, etc. In the days of Jesus, those who followed him were obliged generally to forsake houses and home, and to attend him. In our times it is not often required that we should literally leave them, except when the life is devoted to him among the heathen; but it is always required that we love them less than we do him; that we give up all that is inconsistent with religion, and be ready to give up all when he demands it.

For my name's sake. From attachment to me. Mark adds, "and the gospel's;" that is, from obedience to the requirements of the gospel, and love for the service of the gospel.

Shall receive an hundredfold. Mark says, "an hundredfold now in this time, houses, and brethren, and sisters," etc. An hundredfold means a hundred times as much. This is not to be understood literally, but that he will give what will be worth a hundred times as much, in the peace, and joy, and rewards of religion. It is also literally true, that no man's temporal interest is injured by the love of God. Marks adds, "with persecutions." These are not promised as a part of the reward; but amidst their trials and persecutions, they should find reward and peace.

(u) "And every one" Mk 10:29,30, Lk 18:29,30, 1Cor 2:9 Verse 30. This verse should have been connected with the following chapter. The parable there spoken is expressly to illustrate this sentiment. See its meaning, Mt 20:16.

(v) "But many that" Mt 20:16, 21:31,32, Mk 10:31, Lk 13:30, Gal 5:7 Heb 4:1

REMARKS ON MATTHEW CHAPTER 19

(1.) We should not throw ourselves unnecessarily in the way of the enemies of religion, Mt 19:1. Jesus, to avoid the Samaritans, crossed the Jordan, and took a more distant route to Jerusalem. If duty calls us in the way of the enemies of religion, we should go. If we can do them good, we should go. If our presence will only provoke them to anger and bitterness, then we should turn aside. Comp. Mt 10:23.

(2.) Men will seek every occasion to ensnare Christians, Mt 19:3. Questions will be proposed with great art, and with an appearance of sincerity, only for the purpose of leading them into difficulty. Cunning men know well how to propose such questions, and triumph much when they have perplexed believers. This is often the boast of men of some standing, who think they accomplish the great purposes of their existence, if they can confound other men; and think it signal triumph if they can make others as miserable as themselves.

(3.) We should not refuse to answer such persons with mildness, when the Bible has settled the question, Mt 19:4-6. Jesus answered a captious question, proposed on purpose to ensnare him. We may often do much to confound the enemies of religion, and to recommend it, when without passion we hear their inquiries, and deliberately inform them that the question has been settled by God. We had better however, far better, say nothing in reply, than to answer in anger, or to show that we are irritated, All the object of the enemy is gained, if he can make us mad.

(4.) Men will search and pervert the Bible for authority to indulge their sins, and to perplex Christians, Mt 19:7. No device is more common than to produce a passage of Scripture, known to be misquoted or perverted, yet plausible, for the purpose of perplexing Christians. In such cases, the best way is often to say nothing. If unanswered, men will be ashamed of it; if answered, they gain their point, and are ready for debate and abuse.

(5.) We learn from this chapter that there is no union so intimate as the marriage connexion, Mt 19:6. Nothing is so tender and endearing as this union appointed by God for the welfare of man.

(6.) This union should not be entered into slightly or rashly. It involves all the happiness of this life, and much of that to come. The union demands,

(1.) congeniality of feeling and disposition;

(2.) of rank or standing in life;

(3.) of temper;

(4.) similarity of acquirements;

(5.) of age;

(6.) of talent;

(7.) intimate acquaintance. It should also be a union on religious feelings and opinions:

(1.) Because religion is more important than anything else.

(2.) Because it will give more happiness in the married life than anything else.

(3.) Because where one only is pious, there is danger that religion will be obscured and blighted.

(4.) Because no prospect is so painful as that of eternal separation.

(5.) Because it is heathenish, brutal, and mad, to partake the gifts of God in a family, and offer no thanksgiving; and inexpressibly wicked to live from day to day as if there were no God, no heaven, no hell.

(6.) Because death is near, and nothing will soothe the pangs of parting but the hope of meeting in the resurrection of the just.

(7.) No human legislature has a right to declare divorces, except in one single case, Mt 19:9. If they do, they are accessaries to the crime that may follow, and presume to legislate where God has legislated before them.

(8.) Those thus divorced, or pretended to be divorced, and marrying again, are, by the declaration of Jesus Christ, living in adultery, Mt 19:9. It is no excuse to say that the law of the land divorced them. The law had no such right. If all the legislatures of the world were to say that it was lawful for a man to steal, and commit murder, it would not make it so; and in spite of human permission, God would hold a man answerable for theft and murder. So also of adultery.

(9.) The marriage union demands kindness and love, Mt 19:6. Husband and wife are one, Love to each other is love to a second self. Hatred, and anger, and quarrels, are against ourselves. And the evils and quarrels in married life will descend on ourselves, and be gall and wormwood in our own cup.

(10.) Infants may be brought to Jesus to receive his blessing, Mt 19:13-15. While on earth, Jesus admitted them to his presence, and blessed them with his prayers. If they might be brought then, they may be brought now. Their souls are as precious; their dangers are as great; their salvation is as important. A parent should require the most indubitable evidence that Jesus will not receive his offspring, and will be displeased if the offering is made, to deter him from this inestimable privilege.

(11.) If children may be brought, they should be brought. It is the solemn duty of a parent to seize upon all possible means of benefiting his children, and of presenting them to God, to implore his blessing. In family prayer, and in the sanctuary, the ordinance of baptism, the blessing of the Redeemer should be sought early and constantly on their precious and immortal souls.

(12.) Earnestness and deep anxiety are proper in seeking salvation, Mt 19:16. The young man came running; he kneeled. It was not form and ceremony; it was life and reality. Religion is a great subject. Salvation is beyond the power of utterance in importance. Eternity is near; and damnation thunders along the path of the guilty. The sinner must be saved soon, or die for ever. He cannot be too earnest. He cannot press with too great haste to Jesus. He should come running, and kneeling, and humbled, and lifting the agonizing cry, "What shall I do to be saved ?"

(13.) He should come young, Mt 19:20. He cannot come too young. God has the first claim on our affections. He made us; he keeps us; he provides for us; and it is right that we should give our first affections to him. No one who has become a Christian ever yet felt that he had become one too young. No young person that given his heart to the Redeemer ever yet regretted it. They may give up the gay world to do it; they may leave the circles of the dance and the song; they may be exposed to contempt and persecution, but no matter. He who becomes a true Christian, no matter of what age or rank, blesses God that he was inclined to do it, and the time never can come when for one moment he will regret it. Why, then, will not the young give their hearts to the Saviour, and do that which they know they never can for one moment regret?

(14.) It is no dishonour for those who hold offices, and who are men of rank, to inquire on the subject of religion, Lk 18:18. Men of rank often suppose that it is only the weak, and credulous, and ignorant, that ever feel any anxiety about religion. Never was a greater mistake. It has been only profligate, and weak, and ignorant men, that have been thoughtless. Two-thirds of all the profound investigations of the world have been on this very subject. The wisest and best of the heathens have devoted their lives to inquire about God, and their own destiny. So in Christian lands. Were Bacon, Newton, Locke, Milton, Hale, and Boerhaave men of weak minds? Yet their deepest thoughts and most anxious inquiries were on this very subject. So in our own land. Were Washington, Ames, Henry, Jay, and Rush men of weak minds? Yet they were profound believers in revelation. And yet young men of rank, and wealth, and learning, often think they show great independence in refusing to think of what occupied the profound attention of these men, and fancy they are great only by refusing to tread in their steps. Never was a greater or more foolish mistake. If anything demands attention, it is surely the inquiry whether we are to be happy for ever, or wretched; whether there is a God and Saviour; or whether we are "in a forsaken and fatherless world."

(15.) It is as important for the rich to seek religion as the poor. They will as certainly die; they as much need religion. Without it, they cannot be happy, Riches will drive away no pain on a death-bed; they will not go with us; they will not save us.

(16.) It is of special importance that wealthy young persons should be Christians. They are exposed to many dangers. The world--the gay and flattering world--will lead them astray. Fond of fashion, dress, and amusement, they are exposed to a thousand follies, from which nothing but religion can secure them. Besides, they may do much good; and God will hold them answerable for all the good they might have done with their wealth.

(17.) The amiable, the lovely, the moral, need also an interest in Christ. If amiable, we should suppose they would be ready to embrace the Saviour. None was ever so moral, so lovely, so pure, as he. If we really loved amiableness, then we should come to him. We should love him. But alas! how many amiable young persons turn away from him, and refuse to follow him! Can they be really lovers of that which is pure and lovely? If so, then why turn away from the Lamb of God ?

(18.) The amiable and the lovely need a better righteousness than their own. With all this, they may make an idol of the world; they may be proud, sensual, selfish, prayerless, and thoughtless about dying. Externally they appear lovely; but oh, how far is the heart from God!

(19.) Inquirers about religion depend on their own works, Mt 19:16 They are not willing to trust to Jesus for salvation; and they ask what they shall do. This is always the case. And it is only when they find that they can do nothing--that they are poor, and helpless, and wretched--that they cast themselves on the mercy of God, and find peace.

(20.) Compliments and flattering titles are evil, Mt 19:17. They ascribe something to others which we know they do not possess. Often beauty is praised, where we know there is no beauty; accomplishment where there is no accomplishment; talent, where there is no talent. Such praises are falsehood. We know them to be such. We intend to deceive by them; and we know that they will produce pride and vanity. Often they are used for the purpose of destruction. If a man praises us too much, we should look to our purse, or our virtue. We should feel that we are in danger, and the next thing will be a dreadful blow, the heavier for all this flattery. They that use compliments much, expect them from others; are galled and vexed when they are not obtained, and are in danger when they are.

(21.) If we are to be saved, we must do just what God commands us, Mt 19:17,18. This is all we have to do. We are not to invent anything of our own. God has marked out the course, and we must follow it.

(22.) We are easily deceived about keeping the law, Mt 19:17. We often think we observe it, when it is only the outward form that we have kept. The law is spiritual; and God requires the heart.

(23.) Riches are a blessing, if used aright; if not, they are deceitful, dangerous, ruinous, Mt 19:23,24. Thousands have lost their souls by the love of riches. None have ever been saved by them.

(24.) It is our duty to forsake all for Christ, Mt 19:27-29. Be it little or much, it is all the same to him. It is the heart that he looks at; and we may as well show our love by giving up a fishing. boat and net, as by a palace or a crown. If done in either case, it will be accepted.

(25.) Religion has its own rewards, Mt 19:28,29. It gives more than it takes. It more than compensates for all that we surrender. It gives peace, joy, comfort in trial and in death, and heaven beyond. This is the testimony of all Christians of all denominations; of all that have lived, and of all that do live, that they never knew true peace till they found it in the gospel. The testimony of so many must be true. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, here only is true peace. On any other subject they would be believed. Their testimony here must be true.

(26.) Those eminent for usefulness here, will be received to distinguished honours and rewards in heaven, Mt 19:28. They that turn many to righteousness shall shine as stars in the firmament for ever, Dan 12:3.