Mat 19:27-20:16 | Barnes | STEP | 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" (s) "forsaken all"

Matthew 19:27-30

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.

Matthew 20:1-16

MATTHEW CHAPTER 20.

Verse 1. For the kingdom of heaven, etc. The word "for" shows that this chapter should have been connected with the preceding. The parable was spoken expressly to illustrate the sentiment in the last verse of that chapter. The kingdom of heaven means here the church, including perhaps its state here and hereafter. Mt 3:2. It has reference to rewards; and the meaning may be thus expressed: "Rewards shalt be bestowed in my kingdom, or on my followers, in the same manner as they were by a certain householder, in such a way as that the last shall be equal to the first, and the first last."

An householder. A master of a family. One at the head of family affairs.

His vineyard. No inconsiderable part of Judea was employed in the culture of the grape. Vineyards are often used, therefore, to represent a fertile or well cultivated place; and hence the church, denoting the care and culture that God has bestowed on it, Isa 5:7, Jer 12:10. For the manner of their construction, see Mt 21:33.

(w) "householder" Song 8:11,12 Verse 2. A penny a day. The coin here referred to was a Roman coin, equal in value to about 14 cents, [about 7d.] The original denotes the Roman denarius, δηναριου a silver coin, which was originally equivalent to ten asses, (a brass Roman coin,) whence its name The consular denarius bore on one side a head of Rome, and an X or a star to denote the value in asses, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse; and these were finally superseded by the heads of the Caesars. Many specimens of this coin have been preserved. The preceding cuts will show the usual appearance of the coins.

It was probably at that time the price of a day's labour. See Tobit v. 14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver of South America, and consequently before money was plenty, the price of labour was about in proportion. In 1351, the price of labour was regulated by law, and was a penny a day. But provisions were of course proportionally cheap; and the avails of a man's labour in articles of food were nearly as much as they are now.

(x) "penny" Mt 18:28 Verse 3. About the third hour. The Jews divided their days into twelve equal parts, or hours, beginning at sunrise, and ending at sunset. This was, therefore, about nine o'clock in the morning.

Standing idle in the marketplace. A place where provisions are sold in towns. Of course many resort to such places; and it would be the readiest place to meet persons, and find employers. They were not, therefore, disposed to be idle, but were waiting in the proper place to find employers. Verse 4. Whatever is right. Whatsoever it shall appear you can earn. The contract with the first was definite; with this one it depended on tho judgment of the employer. Verse 5. The sixth and ninth hour. That is, about twelve and three o'clock. Verse 6. The eleventh hour. About five o'clock in the afternoon; or when there was but one working hour of the day left.

(y) "all the day idle" Prov 19:15, Eze 16:49, Acts 17:21, Heb 6:12 Verse 7.

(z) "unto them" Eccl 9:10, Jn 9:4 Verse 8. When even was come. That is, when the twelfth hour was come; the day was ended, and the time of payment was come.

The steward. A steward is one who transacts business in the place of another. He was one who had the administration of affairs in the absence of the householder; who provided for the family; and who was entrusted with the payment of labourers and servants. He was commonly the most trusty and faithful of the servants, raised to that station as a reward for his fidelity.

Beginning from the last unto the first. It was immaterial where he began to pay, provided he dealt justly by them. In the parable, this order is mentioned to give opportunity for the remarks which follow. Had those first hired been first paid, they would have departed satisfied, and the point of the parable would have been lost.

(a) "and give" Lk 10:7 Verse 9. They received every man a penny. There was no agreement how much they should receive, but merely that justice should be done, Mt 20:4,5,7. The householder supposed they had earned it, or chose to make a present to them to compensate for the loss of the first part of the day, when they were willing to work but could not find employment.

(b) "eleventh hour" Lk 23:40-43 Verse 10. They supposed that they should have received more. They had worked longer; they had been in the heat; they supposed that it was his intention to pay them, not according to contract, but according to the time of the labour. Verse 11. Murmured. Complained. Found fault with.

The good man of the house. The original here is the same word which, Mt 20:1, is translated householder, and should have been so translated here. It is the old English way of denoting the father of a family. It expresses no moral quality.

(c) "against the good man" Lk 15:29,30 Verse 12. The burden and the heat of the day. The burden means the heavy labour, the severe toil. We have continued at that toil, in the heat of the day. The others had worked only a little while, and that in the cool of the evening, and when it was far more pleasant and much less fatiguing.

(1) "have wrought", or, "have continued one hour only" Verse 13. Friend, I do thee no wrong. I have fully complied with the contract. We had an agreement; I have paid it all. If I choose to give a penny to another man if he labours little or not at all; if I should choose to give all my property away to others, it would not affect this contract with you. It is fully met. And with my own-- with that on which you have no further claim--may do as I please. So, if Christians are just, and pay their lawful debts, and injure no one, the world has no right to complain if they give the rest of their property to the poor, or devote it to send the gospel to the heathen, or to release the prisoner or the captive. It is their own. They have a right to do with it as they please. They are answerable not to men, but to God. And infidels, and worldly men, and cold professors in the church, have no right to interfere.

(d) "Friend" Mt 22:12 Verse 14. Take that thine is. Take what is justly due to you--what is properly your own.

(e) "go thy way" Jn 17:2 Verse 15. Is thine eye evil because I am good? The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, De 15:9, Prov 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye; is thine eye so soon turned to express envy and malice, because I have chosen to do good?"

(f) "Is it not" Rom 9:15-24, Jas 1:18 (g) "Is thine eye" Mt 19:30 Verse 16. So the last shall be first, etc. This is the moral or scope of the parable. To teach this, it was spoken. Many that, in the order of time, shall be brought last into the kingdom, shall be first in the rewards. Higher proportionate rewards shall be given to them than to others. To all justice shall be done. To all to whom the rewards of heaven were promised, they shall be given. Nothing shall be withheld that was promised. If among this number who are called into the kingdom I choose to raise some to stations of distinguished usefulness, and to confer on them peculiar talents and higher rewards, I injure no other one. They shall enter heaven as was promised. If amidst the multitude of Christians, I choose to signalize such men as Paul, and Martyn, and Brainerd, and Spencer, and Summerfield--to appoint some of them to short labour, but to wide usefulness, and raise them to signal rewards--I injure not the great multitude of others who live long lives less useful, and less rewarded. All shall reach heaven, and all shall receive what I promise to the faithful.

Many be called, but few chosen. The meaning of this, in this connexion, I take to be simply this: "Many are called into my kingdom; they come and labour as I command them; they are comparatively unknown and obscure; yet they are real Christians, and shall receive the proper reward. A few I have chosen for higher stations in the church. I have endowed them with apostolic gifts, or superior talents, or wider usefulness. They may not be so long in the vineyard; their race may be sooner run; but I have chosen to honour them in this manner; and I have a right to do it. I injure no one; and have a right to do what I will with mine own." Thus explained, this parable has no reference to the call of the Gentiles; nor to the call of aged sinners; nor to the call of sinners out of the church at all. It is simply designed to teach that in the church, among the multitudes that shall be saved, Christ makes a difference. He makes some more useful than others, without regard to the time which they serve; and he will reward them accordingly. The parable teaches one truth, and but one. And where Jesus has explained it, we have no right to add to it, and say that it teaches anything else. It adds to the reason for this interpretation, that Christ was conversing about the rewards that should be given to his followers, and not about the numbers that should be called, or about the doctrine of election. Mt 19:27-29.

(h) "the last shall be first" Mt 19:30 (i) "for many" Mt 22:14, 1Thes 2:13, Jas 1:23-25