A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 19
CHAP. XIX.
Christ cometh from Galilee to Judea, and healeth the sick, to vers. 3. Cleareth the cases of divorcement and of single life, to vers. 13. Blesseth young children, to vers. 15. Sheweth the impossibility of justification by works, to vers. 26. And the disciples blessednesse to the end.
Ver. 1. ANd it came to pass, that when Iesus had finished these sayings, he departed from Galilee, and came into the coasts of Iudea, beyond Iordan.
2. And great multitudes followed him, and he healed them there.
CHrist returneth to Judea in his own time, to help such as he had a mind unto. Doct. The sick and diseased, and such as find need of Christ, wil seek after him; Such are his train who follow him, and who wil find relief in him; for, He healed them all who came.
Ver. 3. The Pharisees also came unto him, tempting him, and saying unto him, Is it lawfull 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 them at the beginning made them both male and female?
5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twaine shall be one flesh.
6. Wherfore they are no more twain, but one flesh. What therfore God hath joyned together, let no man put asunder.
Christs enemies move the question about divorcement, to make him odious either to men or women, howsoever he should answer. Hence learn, 1. Whithersoever Christ went, as he had disciples, so he had adversaries, who did ever seek to make him odious to the people, that his doctrin should be the less fruitful: here are cavillers, asking, Is it lawfull, &c. 2. Ignorance of Scripture is the cause of error, and of idle questions; for, Have ye not read? saith Christ. 3. To come to the institution of any Ordinance of God, is the way to correct the abuses of it, as here in the matter of marriage, Christ goeth to the first institution of marriage, saying, He which made them. 4. Marriage of one man with one woman and no moe at once, is Gods ordinance, founded upon the creation of the first couple, for he made them only One male, and one female. To the end that this Matrimonial love might be incommunicable to any other, and indissolvable one from another; for, They two shall be one flesh. 5. The band of Man and Wife for mutuall society, is more intire then of Parents and children; Yea, it is a sort of unity, so that man and wife become As one flesh; for in regard of mutual affection and agreement, for the mutuall welfare one of another, They are no more two, but one flesh. 6. Where God doth not give warrant to loose marriage, neither consent of parties, nor any humane authority can lawfully loose; for, What God hath joyned, let no man put asunder.
Ver. 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 hardnesse of your hearts, suffered you to put away your wives: but from the beginning it was not s… ▪
9. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and who so marrieth her which is put away, doth commit adultery.
The Pharisees do object the bill of divorcement, and Christ sheweth that this doth not free any man from sin, who (except in the case of adultery (shall put away his wife. Hence learn, 1. That Patrons of error wil wrest Scripture, and set it in opposition to truth; for, Why did Moses? &c. say the Pharisees. 2. Moses Ordinance about the bill of divorcement, was no allowance of the divorcement, but a judicial or civill law, providing for the credit and safety of the honest woman: for the sum of it was, I find no fault with this woman, only I cannot love her, so shee was clear, and this civill permission did deliver the man from civil punishment only, but not from sin: therfore saith he, Moses suffered you. 2. The civill punishment was spared, and the bill of divorcement permitted for the hardnesse of the mans heart, who if he should not have been suffered to put away his wife, would have some way taken away her life; for, Moses suffered you for the hardnesse of your heart. 4. This permission was but temporary, and for a time; but the first and ancient institution of marriage behoved to be the rule wherby to correct abuses crept in; therfore saith he, From the beginning it was not so. 5. Marriage is loosed by adultery, and the innocent party is free; for he doth make exception of fornication, as a cause making the party injured to be free to put away the Adultresse. 6. And in case the unlawfully divorced party be married to another, it is Adultery; for so doth Christ pronounce.
Ver. 10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.
The disciples think this doctrine hard, for in case divorcement were not lawful, they say it were better not to marry, then to be so straightly bound in marriage: in whom we see, 1. How impatient our nature is of all restraint, and how much we love to be at liberty, even from the bands of God; for, If so it be, it is not good to marry, say they. 2. Suddain resolutions and sentences are readily full of folly: for here the disciples neither do look unto their own strength, or rather inability to live in a single life, nor do they consider the incommodities of an unmarried life, nor the commodities of marriage, where God giveth a blessing.
Ver. 11. But he said unto them, All men cannot receive this saying, save they to whom it is given.
12. For there are some eunuchs, which were so born from their mothers womb: and there are some eunuchs, which were made eunuchs of men: and there be some eunuchs which made themselves eunuchs for the Kingdom of heavens sake. He that is able to receive it, let him receive it.
Our Lords answer is to this meaning: Every man is not able to receive this saying of yours, that is, To live without marriage lawfully, except either he be an Eunuch by nature, born impotent, unfit for marriage; or an Eunuch by Art of man, gelded; or an Eunuch by grace, to whom God hath given power over all his natural affections, and the gift of continency to live unmarried, for this end, that he may be so helped more constantly and without diversion, to go on toward the Kingdom of Heaven. Hence learn, that no man ought to despise or rashly reject marriage, it being Gods Ordinance, and a mean to keep from fornication; for all men cannot receive this saying of, Better not marry, &c. 2. If any man be freed of the necessity of marriage, he ought to imploy himself so much the more for the kingdom of God; else the gift is to small use, for he that is able to live unmarried, and to receive the disciples saying, he to whom this gift is given, must be as an Eunuch unto the Kingdom of God.
Ver. 13. Then were there brought unto him little children, that he should put his hands on them, and pray; and the disciples rebuked them.
Some desired Christ to blesse their yong children, and to this end do present them unto him. Doct. 1. Albeit little children understand not the mysteries of Christ, yet it is lawful and commendable to beleeving parents to consecrate their children to Christ, and to seek his blessing, with the externall signs and seals of the blessing of them; for here, They brought unto him little children, that he should lay his hands on them, and pray. 2. Carnal wisdom is not fit to judg of the extent of Christ his grace, not what persons are priviledged to come unto him: for here in the disciples, it is carnal wisdom, to thrust away children offered unto Christ.
Ver. 14. But Iesus said, Suffer little children, and forbid them not to come unto me for of such is the Kingdom of heaven.
15. And he laid his hands on them, and departed ….
Christ admitteth the children, and reproveth the Disciples for debarring them. Hence learn, 1. That Christ will not exclude the young children of Beleevers, being offered unto him; for Christ said, Suffer little children to come unto me. 2. Albeit little children know not what to ask; or what is done unto them, yet can Christ give both his blessing, and the signes thereof to them; the ignorance of little children did not exclude them from the Sacrament of Circumcision, nor these children from imposition of Christs hands, in sign of a speciall blessing. Neither must this exception of childrens ignorance exclude our children from Baptism; for this holdeth still, Suffer them to come unto me. 3. Seeing little children of Beleevers are neither excluded from the Kingdome of Heaven in this earth, that is, from being members of the visible church; nor are they secluded from the Kingdome of Heaven which is above; therfore are they not excluded from receiving the signs and seales of the Right and Entry to such grace, namely the seal of the covenant, Baptism; for it is said, Of such is the kingdom of heaven. 4. If Christ did esteem it a sufficient reason, why not only these little children, but also why in generall, little Children should be admitted to the signes of his blessing, because, Of such is the kingdom of heaven; then, who is he who after he hath heard the Disciples reproved for debarring of such; dare debarre any such from the first signe of entry into Christs Kingdome? for Christ hath said, by way of reason-giving for their admission, Of such is the Kingdome of heaven, and He laid his hands on these, for example.
Verse 16. And behold one came, and said unto him, Good Master, what good thing shall I do, that I may have eternall life?
Here cometh a young man, very holy in his own estimation, and hopeth to be approved of Christ. In the example of this Youth, observe, 1. That a naturall man may perceive that true happinesse is not in riches, but in eternall life; for this rich Youth having riches for this life, seeketh Life eternall. &▪ A naturall man may have a desire of Heaven, for so hath this Youth, That he may have life. 3. The naturall man is utterly ignorant of justification by faith in Christ, and inclined to seek justification by works; for he saith, What good thing shall I do, that I may have eternall life? 4. The naturall man presumeth on his own strength, as able to do whatsoever good work can be prescribed unto him; for, What shal I do? saith he. 5. A natural man may seem to have a good estimation of Christ, and call him Good Master, and make fair offers to serve God, and follow the commands of Christ, and yet he found void of all reall truth herein, which to himselfe and others he seemeth to have, as in this man is found.
Ver. 17. And he said unto him, Why calle… thou me good? there is none good but one, that is God; but if thou wilt enter into life, keep the Commandements.
18. He saith unto him, Which? Iesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witnesse.
19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thy self.
In Christs answer learn, 1. That Christ loveth no complements of fair words which proceed not from sound faith, and love to him; therfore saith he, Why callest thou me good? 2. Christ wil be known to be God by them who come unto him, or else they cannot worship him aright; for the reproof being fitted to allay the young mans high estimation of himself, (who could not speak a right word) doth import this much: Give me not divine attributes, seeing thou takest me not to be God; or give me not fairer words then thy judgment and affection do allow. 3. In proper speech, only God is good, by whom alone a man must be made good, made to do good, and made to receive good; for there is One good, even God. 4. Such as seek justification and eternall life by works, must be taught, that to keepe the whole Law in all points without the least sin, is the only way to heaven by works, (which way to every man now polluted with sin, is impossible): There is no better way to humble a proud Pharisee, then to teach him soundly the mind of the law; Therfore saith Christ, If thou wouldst enter into life, keep the Commands. 5. The precepts of the second Table, wherein Pharisees conceive themselves most perfect, are a sufficient touchstone, whereby to try their unfruitfulnesse, and imperfection; therfore Christ names only the Commands of the second Table.
Ver. 20. The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
From this impudently false answer, learn, 1. That the natural man knows not the Laws meaning rightly, but conceiveth of it as if it did command some externall duties only, and did forbid only some of the grossest sins, and did not reach unto the utmost branch of every duty, and sin in the inner man, no lesss then in the outward Acts: Therfore saith this ignorant, All these have I kept. 2. A short exposition of the Law, makes a large opinion of righteousnes & keeping of the Law; Therfore saith he, All these have I kept from my youth up. 3. All the righteousnesse that a natural man can conceive himself to have attained unto, will not give true quietnesse to his conscience, for this youth for all this is asking, What lack I yet?
Ver. 21. Iesus said unto him, if thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.
In Christs answer, observe, 1. That Christ will put the men, who have a high estimation of themselves, unto speciall tryalls, that their inabilities may be openly known; as here, If thou wilt be perfect, go sell all. 2. Every man is bound to bestow, as God directeth, all which God hath given unto him: goods, lands and life, when he is called by God unto it: And therfore Christ giveth not here a simple counsell to this man, but a speciall command to renounce the love of riches, which was his idol, and to bestow his goods as he was commanded, and that upon promise of more durable riches in Heaven, that so he may make the man who would appear perfect, to be seen a grosse worshipper of Mammon; for, Sell, and give to the poor, is a particular and expresse command given to this man. 3. Presuppose a man upon a speciall command sold all, and distributed all to the poor, as was commanded to this man, yet unto the perfecting of him there will be required more, to wit, that he should be a follower of Christ, enter himselfe Christs Disciple, deny himselfe, take up his crosse, and follow Christ, that so he might have righteousnesse and life eternall by him alone; for it is here written, If thou wilt be perfect, not only sell all, &c. but also, and come and follow me.
Ver. 22. But when the yong man heard that saying, he went away sorrowful, for he had great possessions.
The young man had no will of this blessed bargain, but goeth away sorrowfull. In the example learn, 1. How trialls do bring men forth to the light, and make them manifest what they are, as here this youth, He went away now. 2. A man wedded to the love of this world, will renounce Christ and his Commands rather then the world, when it cometh to a proofe, especially if he be a great man in the world; therefore it is marked, That hee had great possessions. 3. A natural man may be sorrowful when he cannot with Heaven in his own way; when he cannot get Heaven, and his own wil in this world also; for it is said, He went away sorrowful.
Ver. 23. Then said Iesus unto his disciples, Verily I say unto you, that a rich man shal hardly enter into the Kingdom of Heaven:
24. And again I say unto you, it is easier for a camell to go through the eye of a needle, then for a rich man to enter into the kingdome of God.
25. When his disciples heard it, they were exceedingly amazed, saying, Who can then be saved?
26. But Iesus beheld them, and said unto them, with men this is impossible, but with God all things are possible.
Upon this mans departure, Christ teacheth his disciples wholesome lessons; wherin learn, 1. That Christ edifieth his church upon all occasions, whether men joyn themselves to him or separate from him, as here. 2. It is as impossible to have riches and not to trust in them, not to be insnared and hindred from heaven by them, as for a camel or cables sow, to go through a needles eye, by reason of the naturall corruption which i… in man, ready to intangle and drown the mans mind, and his time, and affections in the world, and cares and pleasures of it; Therfore saith Christ, A rich man shall hardly enter in the Kingdome of heaven. 3. Whatsoever difficulties be told us of in the way to heaven, they serve onelyonly to make us despaire of our own strength and abilities, and to flee in unto God, to whom nothing is impossible, for he can …o loose the heart of a man from the world, as riches shall be no impediment to hinder him from Heaven, and whatsoever else… impossible to us, he can make it possible and bring it to passe; for, To God all things … possible.
Ver. 27. Then answered Peter, and sa…d unto him, Behold, we have forsaken all and followed thee; what shall we have therefore?
28. And Iesus said unto them, Verily I say unto you, th… ye which have followed me in the regeneration, when the Son of man shal sit in the throne of his glory, ye also shal 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 sake, shall receive an hundred fold, and shall inherit everlasting life.
Here upon occasion Christ sheweth the felicity of his faitfull disciples. In Peters question, Learn, 1. Albeit it be little that we suffer for Christ, yet we think much of it, for Peters worldly case in following Christ was little worse …hen when he traded onelyonly in the fishing, notwithstanding he thus speaketh, saying, We have for saken al, as if it had been some great matter. 2. Howsoever it be not worthy to speak of, what we do or suffer for Christ, yet the least thing done in sincerity, is not despised by Christ, but highly esteemed, and richly rewarded … for Christ promiseth a reward. 3. Christ doth not narrowly mark the infirmities of his own, but doth cherish the smallest beginnings, and formenteth the smoaking flax, as here may be seen in his answer to Peter; albeit Peters speech smell of pride, yet he paseth it over, saying, Verily I say unto you, &c. 4. Although Christ doth not always answer his peoples expectation, by giving them the very thing which they look for, yet he will not fail to give them a better thing; as here the Apostles dreamed of an earthly Kingdom, and of earthly honours to be given unto Christ and themselves; this he will not give them, but he leadeth them higher, shewing them, that what they loved to have in this life, should be given them in substance, and in a more eminent way in the life to come; to wit, a Kingdome to each of them, which should be satisfactory unto them; and that, in stead of the Kingdom which they did affect over the twelve Tribes of Israel, in their earthly conceit of his Kingdom, saying, Ye shall sit upon Thrones. 5. The day of judgment shall be a sort of regeneration, wherein our bodies and souls shall be renewed perfectly for glory, and immortality … Therfore Christ calleth tha… …, in the regeneration. 6. At that day Christ, even in his humane nature, shall be seen to reign in glory sutable to his divine Majesty … for He shall sit on the Throne of his glory.
7. Such as follow Christ, must resolve for Christs sake to be deprived of what is dear unto them in this life, if he shal be pleased to put them to triall, that is imported in, Every one that hath forsaken houses, or brethren. 8. What men do lose for Christ, shall breed them gain, a hundred fold even in this life: because the comforts and priviledges of Christs Kingdome are a hundred fold better then any thing they can be deprived of for the Gospels cause; for saith he, They shall receive an hundred fold. 9. Beside what spirituall gain is gotten in this life to such as suffer for the Gospel, life eternall is also given for an inheritance in the world to come, which is able to make up all losses sustained for Christ; for it is said, And they shall inherit eternall life.
Ver. 30. But many that he first, shal be last; and the last shall be first.
Howsoever Christ esteem much of what his servants do suffer for him, yet he giveth advertisement to Peter and the rest, & in them to al men, that they should not conceit of any merit in their sufferings, or worth in any other specious excellency, but to study rather to be humble and sincere; because at the time of Gods reckoning, many who in their own eyes, and before men were first, should be found to be last; that is, of no esteem with God: and such as in their own eyes, and in the eyes of the world seemed nothing, should be with God in prime estimation: many who in the conceit of their own merit were first, in the reward should be last, and of no account; and many who in the opinion of the merit were last, and worthy of nothing, should be first in the reward; this is imported in saying, But many that are first shall be last, &c.