Lange Commentary - Matthew 19:27 - 19:30

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Lange Commentary - Matthew 19:27 - 19:30


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FOURTH SECTION

THE FUTURE KINGLY MANIFESTATION OF THE CHURCH

Mat_19:27 to Mat_20:16

Contents:—(a) The glorious reward awaiting the Apostles, and all who renounce the things that are seen, for the sake of Christ, Mat_19:27-30. (b) The reward of free grace; or, the parable of the laborers in the vineyard, Mat_20:1-16.

Historical Succession.—Immediately after the transaction with the rich young man, Peter put the question as to the reward which awaited the disciples, who had renounced all things and followed Jesus. The reply of the Lord is followed, and further illustrated, by the parable of the laborers in the vineyard.

A. The glorious reward awaiting the Apostles, and, in general, all who renounce the things that are seen and temporal. Mat_19:27-30

(Mar_10:28-52; Luk_18:28-30)

27Then answered Peter and said unto him, Behold, we have forsaken all, and followedthee; what shall we have therefore? 28And Jesus said unto them, Verily I say unto you, That ye which [who] have followed me, in the regeneration [renovation, ðáëéã · ãåíåóßᾳ ] when the Son of man shall sit in [on] the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29And every one that hath forsaken houses, or brethren [brothers], or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundredfold [manifold], and shall 30inherit everlasting life. But many that are first shall be last; and the last shall be first.

EXEGETICAL AND CRITICAL

Mat_19:27. Then answered Peter.—De Wette remarks: The question of Peter was evidently occasioned by the demand which the Lord had addressed to the young man. Meyer expresses the same idea, and adds, that the word ἡìåῖò is put forward by way of emphasis, and in contrast to the conduct of the rich young man. De Wette suggests, “that Peter must have expected some material equivalent; otherwise he would not have put this question, but have been satisfied with the inward and spiritual comfort enjoyed by all disciples” (but comp. 1Co_15:19). We admit that there was a slight trace of a mercenary spirit in this inquiry. This appears both from Mat_19:30, and from the parable which immediately follows. Still, the admixture of selfishness was not such as wholly to obscure the higher import and truth of the question itself. In fact, although the inquiry of Peter was in reference to a reward, it was couched in the most diffident and humble language: ôß ἄñá ἔóôá . ἡìῖí ; What then shall we have? as the Vulgate: Quid ergo erit nobis? But Paulus is mistaken in interpreting the meaning of the clause: What then shall we have, viz., to do? Similarly, we cannot agree with Olshausen in paraphrasing it: What shall be our portion? Wilt Thou pronounce the same sentence upon us as upon this young man? The expression ἡìåῖò is evidently intended by way on antithesis to the rich man who could not enter the kingdom of heaven; while the statement, “Behold, we have forsaken all,” is meant as a renewed formal renunciation of the world, combined in this case with the timid question (which is not even recorded in the Gospels of Mark and Luke): What then? What shall we have?

We have forsaken all—De Wette and Meyer regard these words as implying that they no longer occasionally returned to their homes and trades. But even if this idea were not inconsistent with Joh_21:3, it would evidently form only a very secondary consideration. The main point lies in the fact, that when leaving Galilee, they had, in mind and heart, and to the best of their understanding, made a complete renunciation of the world, and were now ready to follow their Lord, on His path of suffering, to Jerusalem. Jesus had already predicted His own future glory, but as yet He had preserved silence about the future of the disciples. On this point they now asked for further information.

Mat_19:28. And Jesus said to them.

Mat_19:28 embodies the special promise to the Apostles; Mat_19:29, the general statement in reference to all the followers of Christ; while Mat_19:30, and the parable which follows, express the condition of both these promises.

Ye who have followed Me.—The circumstance that twelve thrones are promised, proves that this address was directed to the Apostles.—In the renovation, ðáëéããåíåóßá ,—the complete Christian regeneration, being the restoration of this world of ours, or the appearance of the new æon, the great ἐðéöἁíåéá , in contradistinction to the commencement of the regeneration—its root and principle (the ἄíùèåí ãåííçèῆíáé , Joh_3:3, or the ἀíáãåííçèῆíáé , 1Pe_1:3)—which formed the basis of the complete restoration. In point of fact, it coincides with the ὰðïêáôÜóôáóéò , Act_3:21, although the two ideas are different. The expression, ëïõôñὸí ðáëéããåíåóßá , in Tit_3:5, seems to comprehend the two ideas of regeneration in principle and complete renovation, and also to point forward from the one to the other. Hilary applies the expression to the first regeneration, and, connecting with it the words, ἀêïëïíèὴóáíôὲò ìïé , renders it: “Ye who have followed Me in the regeneration, or as regenerated persons.” Similarly, Hammond, Fischer, etc., understand it as referring to the first regeneration, and appeal in proof to Tit_3:5. Augustine, Theophylact, and Euthymius Zigab. refer it to the resurrection of the body, Fritzsche more particularly to the final judgment. De Wette and Meyer (after Buxtorf’s Lexicon Talmud. çãåù äöåìí , Berthold’s Christologie) apply it “to the renovation of the world, which had been ruined and destroyed by the fall,” or to “the restoration of the whole universe to its original state of perfection before the fall.” Hence it would nearly correspond with the ἀðïêáôὰóôáóéò (de Wette, comp. Joseph. Antiq. xi. 3, 8, ἀðïêáôÜóôáóéò ; § 9, ἡ ðáëéããåíåóßá ôῆò ðáôñßäïò ). But while the latter term refers more particularly to the restoration of the original state of things, according to the promise of God, or to the full renewal and recovery of our diseased, disordered, and decaying world, the expression ðáëéããåíåóßá goes beyond this, and points to the further development and advance of the life of man from its original state of terrestrial perfectness to a higher state of spiritual existence (see 1 Corinthians 15). At the same time, it is also important to bear in mind that the first “regeneration,” in principle, contains the second, and that it is continuously carried on and developed until the final stage shall be attained. Hence, although the Lord here primarily referred to the final completion of the kingdom of heaven, His statement also applies to the glory awaiting the Apostles after death in the kingdom of Christ, and to their spiritual supremacy in Him even while on earth, as well as to the gradual increase in spiritual fellowship with their glorified Master. (Comp. Exeg. Notes on Mat_16:28.)

When the Son of Man shall sit.—This clause explains more fully the import of the palingenesia.—On the throne of His glory.—The äüîá is the glory of His appearing when His spiritual power shall become fully manifest. Hence the expression does not simply mean, “the throne on which the Master shall reveal Himself in His glory,” but also, “the throne which is the result as well as the manifestation of His glory.” This throne, which He occupies as conqueror, ruler, judge, and master, constitutes, so to speak, the centre and the main attribute of His spiritual glory, when fully unfolded. (Comp. Mat_25:31.)

Ye also shall sit upon twelve thrones.—The number of the Apostles is here summed up as twelve, corresponding to that of the tribes of Israel. Accordingly, the promise did not apply to them individually, nor does it contain any reference to the later apostasy of Judas. On the contrary, this promise would only serve to render his apostasy all the more inexcusable. (Comp. Rev_21:14.)

Judging the twelve tribes of Israel.—As the Apostles appear here in their ideal rather than in their individual capacity, so the “twelve tribes of Israel” must be taken in a symbolical sense, as applying to the whole body of believers (see Rev_21:12), the term “judging” must not be limited to strictly judicial acts; it rather applies to the theocratic administration of the judges under the Old Testament, all the more, that the twelve tribes are here represented as ideally restored in the final regeneration. Hence we agree with Grotius and Kuinoel in taking the expression in a more general sense, as equivalent to ruling. Meyer, however, advocates its literal interpretation. “Believers generally are to share in the future glory and reign of Christ (Rom_8:17; 2Ti_2:12), and to have part in the judgment (1Co_6:2). To the disciples the special prerogative is here accorded, of having part in judging the Jewish people.” Still, this critic contradicts himself by immediately adding, that “the outward and apocalyptic form of this promise is unessential.” At the same time, he also thinks that “the disciples could not at the time have understood it in any other than a literal sense;” or, in other words, that they must necessarily have misunderstood it. But at this period they must have been fully aware of the fact, that the Old Testament theocracy was to be spiritually restored in and by the Church. Hence, in our view, the expression applies to the spiritual administration and rule of the Apostles, in subordination to the will of the Master; which implied, on the one hand, a real judging of the Jewish people, and on the other, the idea of de Wette, that in proportion to the sacrifices which we make for the sake of the kingdom of heaven, shall be the spiritual power which we exercise, our influence for good, and our usefulness and activity. But as the spiritual supremacy of Christ Himself combined the two elements of historical and spiritual efficacy, so the Apostles were to represent the twelve fundamental forms of His reign in the kingdom. (Comp. Matthew 10) According to Luk_22:30, the Lord repeated the same promise at the institution of the Eucharist.

Mat_19:29. And every one that hath forsaken.—The promise is now extended so as to apply to Christians at all times. This forsaking of all things is for the twofold purpose of confessing and of following Christ. Both elements are combined in the expression, “for My name’s sake,” or for the manifestation of My person. The mention of the family-relationship occurs between that of “houses” and of “lands.” Accordingly, the former refer not to possessions, but to houses, in the sense of genealogical descent, of nationality, country, or ancestral faith. Thus we have in the text three classes of sacrifices: the first being the most difficult, viz., that of the house in the widest sense of the term; then that of kindred; and, lastly, that of possessions.

Many-fold.—The reading of Codd. B. and L., ðïëëáðëáóßïíá , manifold, is better attested than that of Cod. D., ἑêáôïíôáðëáóßïíá . Meyer maintains that from the context this promise must refer to the future kingdom of the Messiah. “The statement seems incompatible with Mar_10:30 and Luk_18:30, in which abundant compensation is promised even in this world, or previous to the second appearing of Christ.” But the supposed mistake lies in reality with the interpreter, who seems to separate entirely between the áἰὼí ïὗôïò and the áἰὼí ἐñ÷üìåíïò . An attentive consideration of the expression êáéñὸò ïὗôïò in the passages to which Meyer refers, might have sufficed to convince him of this. With the resurrection of Christ the áἰὼí ἐñ÷üìåíïò , which had been prepared by the life of the Saviour, began even in the outward áἰþí ïὗôïò , or in the êáéñὸò ïὗôïò . This regeneration was to continue, to increase, and to develop into the full manifestation of the future æon at the glorious appearing of Christ, when it would be completed and made to extend over the whole world. (See Joh_5:25; Joh_5:28; 1Co_15:20; 1Co_15:23-24; Revelation 20, 21) Hence we cannot adopt any of the common interpretations of this promise,—such as that it applies to happy Christian connections (Jerome and others), or to Christ Himself (Maldonatus, comp. Mat_12:49), or to the restoration of all things (1Co_3:21, Olshausen). In our view, the three classes of blessings promised correspond to the threefold sacrifices demanded in the text. Believers are to find a new and eternal home and country, new and eternal relationships, and new and eternal possessions, of which the blessings enjoyed by them on earth are to be the earnest and foretaste. All these promises are summed up in that of being made heirs of eternal life (Romans 8).

Mat_19:30. But many shall be.—Meyer and Fritzsche suggest that, after the analogy of Mat_20:16, the expression should be construed as follows: “Many shall be first as the last” ( ἔó÷áôïé ὔíôåò ), “and last as being first” ( ðñῶôïé ὔíôåò ). But this appears incompatible with the emphasis attaching to the words ðñῶôïé and ἔó÷áôïé , when viewed as special designations; while, on the other hand, the “last” which are to be “first” have not been previously mentioned or described. Manifestly our Lord intended, in the first place, to refer to His disciples and followers, which were the ðñῶôïé . To them He gave the richest and fullest promises. But at the same time, also, He sets before them the spiritual conditions of their calling; or, in other words, the limitations and conditions of His promise. Thus the “last” are now prominently brought forward. This subject is more fully explained in the succeeding parable. Hence in Mat_20:16 the order is reversed, and the last are first, and the first last. Theophylact and Grotius apply the antithesis between the first and the last to the Jews and the Gentiles. De Wette refers it to the different views in reference to the reward: in the one case, in the sight of man; in the other, in that of God. But this interpretation proceeds on the erroneous idea, that the Apostle put the question from a desire for reward, and that the answer of the Lord was virtually a rebuke. Meyer refers the expression to the contrast between the latter and the present æon. But this is evidently a mistake. The parable of the vineyard and the laborers shows that the Lord here alludes to the difference in the time of calling. Hence it refers to the fact, that earlier or later calling does not imply, as might seem, a higher or a lower standing and reward in the kingdom of heaven. It is not the extensiveness, but the intensiveness, of our service which is to constitute the difference,—all the more that the reward is of free grace alone.

DOCTRINAL AND ETHICAL

1. The section under consideration is closely connected with that which preceded it. The warning of Christ as to the danger of riches was intended for the disciples as well as for the young man. They fell this all the more, that He had just “beheld them” with the same look of pity and sympathy which He had cast on the rich young man. Hence, when Peter addressed the Saviour, he “began to say,” be “answered,” or made confession (Matt. ôüôå ἀðïêñéèåßò ; Mark, ἤñîáôï ëÝãåéí ). The statement, “We have forsaken all, and followed Thee,” seemed intended to meet the objection on the score of being rich. Still he ventured to imply that they were not wholly without some claim; nor does he appear to have perceived any incongruity in this. Luke and Mark omit the question: “What shall we have?” although their narratives imply that he had proffered some claim. This diffidence, and the indefinite wording of the inquiry, deserve notice. The expectation of a retribution constituted the difference between the Christian and the Sadducee, who, from the premise, that we ought to love virtue for its own sake, drew the erroneous conclusion, that we should expect no further retribution than the inward reward which virtue afforded to him that practised it. The answer of Christ shows that He acknowledges the validity of our hope of a future reward. At the same time, it also indicates that the disciples had not yet learned fully to understand the spirituality and the bearing of these relations.

2. The promise of the Lord implies the full establishment of His spiritual kingdom, which consists not merely in the restoration of the original state of things in Paradise, but also in the full development of the first into the second life (1 Corinthians 15). In other words, the complete redemption of the world will at the same time be its transformation, when regenerated humanity shall dwell in a completely regenerated world. The centre of this completion of all things shall be the manifestation of Christ in His glory, when He shall appear in all His heavenly brightness. Then all relationships shall partake of, and reflect, the splendor of His manifestation. This will also apply to the administration of His Apostles, as the representatives of His rule over the twelve tribes—a symbolical term, intended to indicate the whole variety of spiritual stages and experiences in the kingdom of heaven. This administration, which at the final manifestation of Christ is to appear in its completeness, commenced with His resurrection. The gradual increase of their power and influence here would correspond with the progress of Christ’s work, and the spread of holiness and salvation; while at the same time it would be a token of their future glory in heaven, and of their final acknowledgment on earth.

3. Our Lord adds to the assurance originally given to the disciples, a more general promise addressed to all believers. In the higher sense, and in its real spiritual bearing, every Christian is to receive a hundred-fold for the outward sacrifices which he may have made on behalf of Christ. Similarly, the Apostle Paul reminds us that all things are ours (1Co_3:21; comp. Rom_8:28). In the Gospel of Mark the special retributions are enumerated.

4. Having met the hope of His disciples in reference to a future reward, the Lord Jesus, in Mat_19:30, removes any misunderstanding by striking at the root of anything like a mercenary spirit. He teaches them that the reward is of free grace. Not that it is arbitrary, but that it is not determined by outward priority, either in reference to rank, talent, or time; and that it corresponds to the state of mind and heart, the fundamental characteristic and test being complete self-surrender and absence of any claim or pretension on our part. Peter required this instruction all the more, that he was certainly not entitled to say: “We have forsaken all.” If this had been the case, they would not soon afterward have forsaken the Master and fled. But the kingdom of heaven is within,—it is not a system of merit and reward, but the sway and rule of free love.

HOMILETICAL AND PRACTICAL

The free reward in the kingdom of love.—The inquiry of the disciples as to their reward: 1. What it implies: to forsake all things, etc. 2. How difficult it is rightly to express this inquiry. 3. How the Lord admits the rightness of this hope. 4. How He reproves and instructs the disciples in this matter.—Certainty of the great reward: 1. Corresponding to our renunciation; 2. confirmed to us by a solemn Amen of the Lord ( Mat_19:28); 3. illustrated by the relations existing in the natural world; 4. presented in its unity and depth (as inheriting eternal life); 5. necessarily determined by the free love of God.—The kingdom of heaven, as that of reward by grace, a blessed realm: 1. It is infinitely elevated above the pride of self-sufficient virtue; 2. above the mercenary spirit of selfishness and servility.—Virtue which disclaims all reward is not genuine. It wants, 1. the light of truth; 2. the warmth of life; 3. the faithfulness of love; 4. the crown of hope.—A mercenary spirit loosing its reward even here: 1. Its service is merely external (a kind of spiritual idleness); 2. its worldly merit meets with a worldly, but only apparent, reward.—The fact, that faith is accompanied by peace, is itself an earnest of future blessedness.—The great renovation of all things forming the certain prospect of Christian 1. Its certainty—(a) from the fact of Christ’s advent from heaven (the First born of all creatures, the First-born from the dead); (b) from the regeneration of believers; (c) from the birth-throes of the ancient world. 2. The prospects it opens: (a) These are infinitely new, and yet familiar to us, being the transformation of things seen; (b) they are infinitely rich and varied, yet comprehended in this one thing—eternal life; (c) they are definite, yet mysterious, on account of the change of relations: The last shall be first, etc.—Solemnity of the saying, Many that are first, etc.—Rev_21:5 : “Behold, I make all things new.”

Starke:—If the Saviour had bestowed on Peter the supreme rule of the Church on the occasion mentioned in Matthew 16, this question would have had no meaning.—Canstein: The man who, although having little, gives it up for the sake of God, and asks for nothing more than His presence, has in reality forsaken much, Psa_73:25-26.—The complete reward of believers will certainly take place, but only at the final regeneration of all things.—The whole world shall, as it were, be born anew.—The faithful disciples and followers, of Jesus shall sit with Him on His throne, Rev_3:21.—Zeisius: Proud self-righteousness and a mercenary spirit ensure their own ruin; while humility and working out our salvation with fear and trembling are the means of preserving us from falling, Php_2:12.—In eternity many of our earthly positions shall be reversed.

Gerlach:—Although the apostles belonged to the lower ranks of society, they were not strictly speaking poor. Thus we read in Mar_1:20, that the father of James and John had employed hired servants.—When this promise was given, Judas was still one of the twelve, yet it profited him not. A sad evidence this, how little good may be derived from merely outward fellowship with the disciples, if in mind and heart we are strangers to Jesus.

Heubner:—Gregory the Great (Moralia): We forsake all, if we retain nothing.—Peter referred not to the reward, but to its desert.—To judge means to rule, Joh_17:13; Joh_17:22.—Many a proud critic, who has looked with contempt upon the Apostles, shall one day behold them with terror.—If you surrender to Christ all you have, He will bestow upon you all He has.—The Christian is daily called upon to deny himself for the sake of Christ.—Montaigne, Essais, i. Matthew 27 : Christianity alone renders perfect friendship possible.

Footnotes:

 Mat_19:29.—The words ἤ ãõíáῖêá , or wife, are omitted in B., D., and many other authorities [and in the critical editions of Lachmann, Tischendorf. Alford.—P. S.]

Mat_19:29.—B., L., [and the critical editions] read, as in Luk_18:30 : ðïëëá ðëáóßïíá , many times more, for ἑêáôïí ôá ðëáóßïíá , a hundred times more, as Mark has it.

Mat_19:30.—[Literally: But many first shall be last, and last first, ðïëëïὶ äὲ ἔóïíôáé ðñῶôïé ἔó÷áôïé , êáὶ ἔó÷áôïé ðñùôïé . Comp. the Exeg. Notes.—P. S.]

[Comp. also Rev_21:5 : “Behold, I make all things new.”—P. S.]

Compare the beautiful verse of Novalis (von Hardenberg):

“Wo tch Ihn nur habe,

Ist mein vaterland;

Und es fillt mir jede Gabe

Wie ein Erbtheil in die Hand.

Lingst vermisste Brüder

Find’ ich nun in seinen Jüngern wieder.”

[It is often inferred from åἰò ôὰ ἴäéá in Joh_19:27 that St. John had a house of his own in Jerusalem although the term probably applies in a general sense to his home, wherever it was.—P. S.]