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Mat_19:29. The promise that has hitherto been restricted to the apostles now becomes general in its application: and (in general) every one who, etc.
ἀφῆκεν ] has left, completely abandoned. Comp. Mat_19:27.
ἕνεκεν τ . ὀν . μ .] i.e. because my name represents the contents of his belief and confession. Comp. Luk_21:12. This leaving of all for the sake of Jesus may take place without persecution, simply by one’s choosing to follow Him as a disciple; but it may also be forced upon one through persecution, as for instance by such a state of matters as we find in Mat_10:35 ff.
πολλαπλασίονα (see critical notes) λήψεται , according to the context (see καθίσεσθε , Mat_19:28; κληρονομήσει , Mat_19:29; ἔσονται , Mat_19:30), can certainly have no other reference but to the recompense in the future kingdom of the Messiah, in which a manifold compensation will be given for all that may have been forsaken. Here the view of Matthew diverges from that of Mar_10:38, Luk_18:30, both of whom represent this manifold compensation as being given during the period preceding the second advent. This divergence is founded upon a difference of conception, existing from the very first, regarding the promise of Jesus, so that the distinction between the καιρὸς οὗτος and the αἰὼν ἐρχόμενος in Mark and Luke may be regarded as the result of exegetical reflection on the meaning of the expressions in the original Hebrew. The words are likewise correctly referred to the reward of the future world by de Wette, Bleek, Keim, Hilgenfeld, while Fritzsche is at a loss to decide. In opposition to the context, the usual interpretation in the case of Matthew as well, is to refer the promise of a manifold compensation to the αἰὼν οὗτος , some supposing it to point to the happiness arising from Christian ties and relationships, as Jerome, Theophylact, Euthymius Zigabenus, Erasmus, Grotius, Wetstein; others, to the receiving of all things in return for the few (1Co_3:21; Olshausen); others, again, to inward peace, hope, the fellowship of love (Kuinoel, Calvin), or generally, the spiritual blessings of believers (Bengel); and others still, to Christ Himself, as being (Mat_12:49 f.) infinitely more to us than father, mother, brother, etc. (Maldonatus, Calovius). Julian mocked at the promise.
κ . ζωὴν αἰ . κληρ .] the crown of the whole, which perfects all by rendering it an eternal possession. Observe, further, how what is promised is represented as a recompense, no doubt, yet not for meritorious works, but for self-denying, trustful obedience to Christ, and to His invitation and will. Comp. Apol. Conf. A., p. 285 f.