Matthew 19:27

Mat_19:27-30

Behold, we have forsaken all, and followed Thee; what shall we have therefore?

The advantages of following Christ

I. That a follower of Christ possesses a character of high and essential importance. To be a follower of Christ we must-

1. Believe the testimony which the Word of God has given as to His character and office.

2. From this principle of faith emanates all the other elements which compose the Christian character.

3. A public profession of His name, and exertion in His cause. Do you believe, etc.?

II. That in sustaining this character painful sacrifices must frequently be made. The disciples, primitive Christians, etc.

1. Remember for whom these sacrifices are to be made.

2. Remember for what these sacrifices are to be made. Are you determined at all costs to follow Christ?

III. That our present sacrifices in the Saviours cause shall issue in a glorious reward.

1. Here is an advantage promised as to the present life.

2. As to the life to come. The time and nature of the recompense. What encouragement does this subject hold out to the followers of Christ? (A. Weston.)

The reward of Christs followers

I. The evils they renounce. We must forsake all our sinful practices, ungodly associates, unholy attachments.

II. The example they follow. Christ, as our Teacher, Sovereign, Pattern.

III. The reward they anticipate. Following Christ will secure our personal salvation, our temporal interests and our eternal happiness. (Sketches.)

Christian fidelity and its rewards

I. The Christian disciple abandoning the world the better to serve Christ. What was left?

(1) A home that was dear;

(2) friends of the old time;

(3) a familiar occupation;

(4) the religion of forefathers.

II. The Christian disciple engaged in duties of Christian profession. It involved

(1) being thrust out of synagogue;

(2) ceaseless combat with the world-opinions, fashions;

(3) arduous labours.

III. The Christian disciples recompense. What shall we have?-

(1) Present peace;

(2) joy of discipleship;

(3) anticipation of sharing in future results of all Christian work;

(4) the final rest and reward. (J. C. Gray.)

The gain greater than the loss

We must understand the requirements of religion; and not over-value the things which we are obliged to give up. Some say that a Christian must renounce all the world, all its gains, and pleasure. This has been true in the worlds history; as in case of Xavier, Wesley, and missionaries. These exceptional cases. Then some people think that if they love Jesus Christ, they must be careful not to love wife and children too much. This is a mistake. God has made the family and cemented it with love. It is not necessary for a man to love God more that he love family less. There is a difference between that sacrifice which brings everything to God, to be regarded as His, and that slavery which dispossesses of all worldly goods and earthly affections in order to appease the heart of the infinite Creator. Love of God intensifies our home affections. So with regard to worldly possessions. A man is not called upon to endanger his working capital, but to consecrate it. The rules of the gospel bend to wealth; and a Christian has a larger expectancy of possessing the good things of this life. But he views himself as the steward of God, and does not allow it to imperil his souls salvation. Then comes another question: If I am a follower of Christ, what is to be my attitude towards the worlds amusements and pleasures. Give up the follies of the world, not its true pleasures. There is a high sense in which a man is to live soberly in Christ Jesus. If any man has a right to the pleasures of the earth, it is His disciple; he has a right to inherit its fruits, blessings. He has the joys of sense, and others much higher and richer in the green pastures. I would like to ask the Christian if he really thinks that he gives up much in following Christ? Our sacrifices have been joys to achieve in faith and love. But there will come a time when the text will have a certain literalness about it, when there will be no question as to what we leave, but what we are going to find? The man will have to turn his back upon his possessions. All will have forsaken us. He will then fulfil the promise of eternal life. This the final consummation. We shall not then in the eternal sunshine be disposed to think much of what we have given up to follow Christ. (J. R. Day, D. D.)

The hundred-fold recompense

This reply of our Lord as furnishing guidance for us in our endeavours to act upon men and persuade them to give heed to religion. It will not do, constituted as men are, to enlarge to them abstractedly on the beauty of holiness and on the satisfaction derivable from a conscience at rest. They will not regard virtue as its own reward. We must admit that religion requires great sacrifices; but we contend that even in this life they are more than counterbalanced by its comforts, and that in the next they will be a thousand-fold recompensed.

I. Take the case of the young. You are reluctant to lose the pleasures of earth. We do not wish to deprecate these; all your senses are against our arguments. Christ did not tell Peter that his boat and net were worth but little at the most. We admit the extent of the sacrifice. We take the ground of recompense more than equivalent for all renounced. A nobler pursuit; reward more enduring.

II. It is the apparent conflict between duty and interest which causes us in a variety of cases to disobey God and withstand the pleadings of conscience. The conflict is only apparent, as our true interest is always on the side of duty. Here, again, we must magnify the remunerative power of Him in whose cause the sacrifice is made, rather than depreciate the sacrifice itself. But the duty is clear, and the difficulty of discharging it will not excuse its neglect. A man says he must sell his goods on the Sabbath in order to support his family, his interest demands it. But if he follows duty as against apparent interest, we assert that he engages on his side all the aids of Providence, if you cannot be religious but through bankruptcy, let not your name in the Gazette scare you from inscribing it in the Lambs book of life. We remind you of the inexhaustibleness of God; He is the Proprietor of both worlds. To men who are in danger of being engrossed in business, as well as those who are tempted to swerve from rectitude, we say, dwell on the word hundred-fold in our text as suggestive of the Divine fulness and power. (H. Melvill, B. D.)

Forsaking all to follow Christ

I. Christ is the pre-eminent object and the boundless source of all moral attraction and influence.

1. He is the pre-eminent object of moral attraction. He is the centre of all moral power. It is the overpowering force of the suns attraction that regulates the motion of the planets; it is the overwhelming attraction of the earth that neutralizes the mutual attraction of things upon its surface, and prevents them from inconveniently clinging together. So is Christ the centre of the moral world. As God, He claims our adoration: as Man, our lively affection. He is the realization of every Divine idea. In a gallery of paintings, comprising portraits, allegories, historic scenes, and ideal creations, one grand masterpiece, long concealed, is at length uncovered and disclosed to view. Immediately all others are forsaken; the admiring gaze is directed to this. It is the attraction, not because of its mere novelty, but because it comprises all the subjects and all the excellences of every other work, and displays them with unrivalled power. He is the way to the Father, and to the souls everlasting home. I am the way, the truth, and the life. No man cometh to the Father, but by Me. A wild country is spread before us, with numerous paths, by-ways, and intersecting roads. Many of these tracks are toilsome, but supposed to lead to the possession of some profit and gain; many are pleasant, but of doubtful issue; many are perilous; many are evidently ways of perdition. But at length a bright way appears, and it is seen to lead upwards, and to terminate in a glorious city of habitation. Shall we not forsake every other way to follow this? He is the fulness of all good. He is all and in all. Is it not great gain to forsake all and to follow Him? He is the friend beloved. When a beloved friend arrives, business and pleasure are alike abandoned, for the joy of his society. Jesus comes, He calls to us; He announces the joyful news of reconciliation with God. Should we not forsake all to follow Him, and to be received into His everlasting friendship? He is the heavenly Bridegroom. The bride forsakes her fathers house, her country, her early associates for the bridegroom.

2. He is the boundless source of moral influence. He changes the earthly into the heavenly. No teacher nor doctrine can produce a transformation like this; the all-powerful influence is with Christ alone. If we desire our own true glory, should we not forsake all to follow Him? He changes the corrupt into the spiritual. He raises the spiritually dead into a Divine life. This reminds us that the attraction and influence of the Lord Jesus Christ can only be savingly experienced through the instrumentality of faith.

II. To forsake all and to follow Christ is alike our indispensable duty and our true happiness.

1. It is our indispensable duty to forsake all and to follow Christ. It is not by abstract considerations we usually judge of duty, but by contemplating actual and living relations. Now, if we contemplate the actual relations Christ sustains to us, and of the reality of which we are assured by Divine testimony, the entireness of His claims will become immediately evident. As the Son of God, He claims supreme homage and entire obedience: as Mediator, He has a peculiar claim, because we are the subjects of His all-prevailing intercession. This imperative duty is sustained by every conceivable motive; it is also indispensable. It is the divinely appointed condition of salvation. We must look at the awful alternative. We are all under the most sacred obligation to hold the possession of earthly things in subservience to the service of Christ.

2. It is our true happiness to forsake all to follow Christ. What shall we have therefore? Is it not true happiness to derive present and everlasting joy in the contemplation of so pre-eminent an object of love; to experience the transforming influence of His Spirit and truth changing us into His likeness; and to enter into living and effectual relation with Him, all whose names are significant of unlimited blessing? What shall we have therefore? Exemption from eternal death, and the inheritance of everlasting life. The truth of Christ. The fellowship of the saints. An infinite compensation; a blissful result of self-denial. And the last shall be first. As the first in their own and in the worlds esteem should be really the last, so the last shall be first. The last in worldly esteem. The last in social conditions-Christians are required to avoid all vain display and ostentation. The last in their own esteem. What things were gain to them, these they counted loss for Christ. (J. T. Barker.)

What called forth this question? An event had just taken place which had made a deep impression on the minds of the disciples.

I. Let us consider the spirit in which those words were uttered by St. Peter. There are some who always seem to delight in putting a bad construction upon the actions and words of Gods saints. We have no sympathy with such men. They judge others by their own standard and motives. But in the words of the text we find no instance of human infirmity. Whatever St. Peters faults may have been, certainly he was the last man to think of payment for service, or of reward. He was impetuous, affectionate, generous. Nor, again, can we admit that there was something vain-glorious in the words. What, then, led St. Peter to say, What shall we have therefore? It was thankfulness. He was thrilled with gratitude at the thought of the grace which had enabled him to do what others had not done. But further, instead of pride there was, we believe, humility in this utterance. It was as much as to say, What condescension that thou hast chosen us, such as we are, for so great a vocation! They felt the greatness of the love which had called them, and their own unworthiness of the dignity. Let us look at the statements which are made. They are two. Christ had bidden the rich youth to give up all, and St. Peter now says, We have done this-we have forsaken all. Yes, it was not much, but it was all, and the sacrifice is to be measured not by the amount which is surrendered, but by the love which prompted it. Again, St. Peter adds, We have followed Thee. This was the second thing which our Lord demanded of the rich youth. Perfect does not consist in the mere abandonment of external goods. St. Peter was careful to add that they had forsaken all with a definite motive-that of following Christ, and of being like Him in the external conditions of his life. It is not merely world-surrender, but self-surrender which Christ demands. The forsaking is the preliminary of the following. Detachment from the creature is useless unless it leads to attachment to the Creator. Sin consists in two things-the turning away from God, and the turning to the creature. My people have committed two evils; they have forsaken Me, saith the Lord, the Fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no waters (Jer_2:13). Holiness, on the other hand, requires a spirit of detachment from visible things, and love for God. They loved Him. It was a progressive love.

II. Our lords reply to St. Peters question was an encouraging one. He did not find fault with the question, knowing the purity of motive which prompted it. But He was careful to elevate their thoughts. They should have some great honour, some mysterious union with Christ in His exaltation, as they now had fellowship with Him on earth. Christ is Judge alone. They can have no share in His judiciary authority. In what sense, then, will the Apostles sit with Christ and judge the world? By the judgment of comparison. They will be examples of faithfulness to grace, condemning those thereby who have clung to earthly things and forsaken Christ. And besides this, by the judgment of approbation. They will be Christs court, His princes, marked out from others by special glory and blessedness as the recompense of their allegiance to Him. Is this honour to be confined to the original disciples? We are not called, as Apostles were, actually to forsake all, and to follow Christ. But all Christians must share their spirit. We must use this world, as not abusing it (1Co_7:31). The outward acts of religion, necessary as they are, will not compensate for a worldly spirit. But the Christian life is no mere negative thing-the quenching of the love of the temporal; it is the following of Christ. Try by meditation to gain a clearer view of our Lords example. Nor is it a sordid movement of soul to desire to look over the hills of time into the glories of the eternal world. Love, not selfishness, prompts all sacrifice made for Christ. But He who for the joy which was set before Him endured the cross, despising the shame (Heb_12:2), permits the inquiry of the text when made in the spirit of hope and thankfulness. What shall we have therefore? It is not merely happiness, it is blessedness. (W. H. Hatchings, M. A.)

Hundredfold reward

We must not understand this of an hundredfold in specie, but in value. It is-

1. Joy in the Holy Ghost, peace of conscience, the sense of Gods love; so as, with the Apostles, they shall rejoice that the) are thought worthy to suffer for Christ.

2. Contentment. They shall have a contented frame of spirit with the little that is left to them; though they have not so much to drink as they had, yet they shall have less thirst (Php_4:11-12).

3. God will stir up the hearts of others to supply their wants, and that supply shall be sweeter to them than their abundance was.

4. God sometimes repays them in this life, as He restored Job after his trial to greater riches. (M. Pool.)

The Christians recompense

The man who forsakes his possessions and friends for Christs sake, shall find that Christ will take care that he has a hundred, i.e., very many others, who will give him the love and help of brothers, wives, and mothers, with far more exceeding sweetness and charity; so that it shall not seem that he has lost his own possessions, but has only laid them down, and in Christs providence has multiplied them with great usury. For spiritual affections are sweeter than natural ones. (Lapide.)

The reward of self-sacrifice

This implies-

1. The security of those who are poor for the gospels sake.

2. The privilege of judging.

3. Dignity and eminence above others.

4. The nearest place to Christ and most perfect union with Him.

5. A principality of grace, happiness, and glory, that inasmuch as they are princes of the kingdom of heaven, they should have the right of judging, and of admitting into it those who are worthy, and excluding the unworthy. (Lapide.)

The Christians possession

He who has left all things begins to possess God; and he who has God for his portion is the possessor of all nature. Instead of lands, he is sufficient to himself, having good fruit which cannot perish. Instead of houses, it is enough for him that there is the habitation of God, and the temple of God, than which nothing can be more precious. For what is more precious than God? That is the portion which no earthly inheritance can equal. What is more magnificent than the celestial host? What more blessed than Divine possession? (Ambrose.)

The joy of the virtuous

If, instead of the perturbation of anger and fury, you weigh the perpetual calmness of the mind; for the torment of anxiety and distraction, the quiet of security; for the fruitless and penal sadness of the world, the fruit of sorrow unto salvation; for the vanity of worldly joy, the richness of spiritual delight:-you will perceive that the recompense of such an exchange is a hundredfold. (Cassian.)

The first last

This is an awakening sentence to the best of men. It was as much as to say to the Apostles, You have forsaken all and followed Me; but you had need look and consider, from what principle, with what love, and to what end you have done it; you had need keep a watch upon yourselves, and see that you hold on, and that you have no confidence in yourselves. For many that are first in profession, first in the opinion of others, first in their own opinion and confidence, at the Day of Judgment will be found to be last in Mine and My Fathers esteem and reckoning; and many who make not so great a noise, nor have so great a name and repute in the world, and who have the lowest and meanest opinion of themselves will be found first and highest in My favour. The Day of Judgment will frustrate many expectations. (M. Pool.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 19:27-28. Then answered Peter — With some warmth and confidence; Behold, we have forsaken all — We have done what this youth, hopeful as he seemed, had not the resolution to do; for though indeed we had not much, we have left all the little that we had, and have at all adventures followed thee with the sincerest zeal and affection. What shall we have therefore? — It seems Peter was ready to think that their labour was lost, because they were to have no recompense on earth, and that his stewardship, the office which he supposed his Master had promised him under the metaphor of the keys of the kingdom, was likely to be of little service to him. Jesus said, Ye which have followed me in the regeneration — During this time and state of things, in which men are to be regenerated and created anew by the gospel, and the earth is to be renewed in righteousness. Mr. Fleming paraphrases the verse thus: “You, my apostles, who have followed me in this new state of the church, which is to be brought to the birth when I am to ascend to heaven, shall be to the whole Christian Church what the twelve heads of the tribes were of old to the whole Jewish nation: my followers shall appeal to your decisions, as the rule of their faith and practice.” But, it seems, the expression, εν τη παλιγγενεσια, ought rather to be connected with what follows; the sense then will be, In the renovation, namely, the final renovation, or restitution of all things, Act 3:21, when the Son of man shall sit on the throne of his glory — Exalted above the highest angels of God, and presiding over and judging the assembled world; ye also shall sit — In the beginning of the judgment they shall stand; (2Co 5:10.) Then, being absolved, they shall sit with the Judge: (1Co 6:2 :) on twelve thrones — So our Lord promised, without expressing any condition: yet, as absolute as the words are, it is certain there is a condition implied, as in many scriptures where none is expressed. In consequence of this, these twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon. Judging the twelve tribes of Israel — Concurring joyfully with me in the sentence which will then be passed on the Jewish nation, and on all the professed members of my church, as they have been sincere or faithless in their profession, and in the observance of those laws which you, by authority from me, shall have given them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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, παλιγ·γενεσίᾳ] 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,20 or children, or lands, for my name’s sake, shall receive a hundredfold [manifold],21 and shall 30inherit everlasting life. But many that are first shall be last; and the last shall be first.22

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 ἡμεῖς 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: τί ἄρα ἔστα. ἡμῖν; 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 ἡμεῖς 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, παλιγγενεσία,—the complete Christian regeneration, being the restoration of this world of ours, or the appearance of the new æon, the great ἐπιφἁνεια, in contradistinction to the commencement of the regeneration—its root and principle (the ἄνωθεν γεννηθῆναι, Joh_3:3, or the ἀναγεννηθῆναι, 1Pe_1:3)—which formed the basis of the complete restoration. In point of fact, it coincides with the ὰποκατάστασις, Act_3:21, although the two ideas are different.23 The expression, λουτρὸν παλιγγενεσία, 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, ἀκολονθὴσαντὲς μοι, 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. חדוש הצולם, 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 ἀποκατὰστασις (de Wette, comp. Joseph. Antiq. xi. 3, 8, ἀποκατάστασις; § 9, ἡ παλιγγενεσία τῆς πατρίδος). 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 παλιγγενεσία 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 δόξα 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., πολλαπλασίονα, manifold, is better attested than that of Cod. D., ἑκατονταπλασίονα. 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 αἰὼν οὗτος and the αἰὼν ἐρχόμενος. An attentive consideration of the expression καιρὸς οὗτος in the passages to which Meyer refers, might have sufficed to convince him of this. With the resurrection of Christ the αἰὼν ἐρχόμενος, which had been prepared by the life of the Saviour, began even in the outward αἰών οὗτος, or in the καιρὸς οὗτος. 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” (ἔσχατοι ὔντες), “and last as being first” (πρῶτοι ὔντες). But this appears incompatible with the emphasis attaching to the words πρῶτοι and ἔσχατοι, 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 πρῶτοι. 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. τότε ἀποκριθείς; Mark, ἤρξατο λέγειν). 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.24

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.25—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:

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

[21] Mat_19:29.—B., L., [and the critical editions] read, as in Luk_18:30 : πολλα πλασίονα, many times more, for ἑκατον τα πλασίονα, a hundred times more, as Mark has it.

[22] Mat_19:30.—[Literally: But many first shall be last, and last first, πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρωτοι. Comp. the Exeg. Notes.—P. S.]

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

[24] 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.”

[25][It is often inferred from εἰς τὰ ἴδια 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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 19:27. Εἷπεν, said) in all simplicity.—ἡμεῖς, we) not like that rich man.—πάντα, all things) His few things are as much all to the workman, as his many things to the satrap.—τί ἄρα ἔσται ἡμῖν; what therefore shall there be for us?) Our Lord replies by ἑκατονταπλασίονα λήψεται, he shall receive an hundredfold, in Mat 19:29, and δώσω, κ.τ.λ., I will give, etc., in ch. Mat 20:4; Mat 20:2; Mat 20:7, etc.—ἡμῖν, for us) sc. in the kingdom of God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_19:27. Peters question is suggested by the behaviour of that young man (hence ἀποκρ., see note on Mat_11:25), who left Jesus rather than part with his wealth. The apostles had done quite the contrary (ἡμεῖς placed emphatically at the beginning, in contrast to the young man).

ἀφήκαμεν πάντα] employment, the custom-house, worldly things generally. It is therefore a mistake to suppose that the disciples were still pursuing their former avocations while labouring in the service of Jesus (not to be proved from Joh_21:3 ff.). See Fritzsche, ad Mark. p. 441.

τί ἄρα ἔσται ἡμῖν] ἄρα: in consequence of this. The question has reference to some special compensation or other by way of reward; but as to the form in which it is to be given, it leaves that to be explained by Jesus in His reply. In spite of the terms of the passage and the answer of Jesus, Paulus incorrectly explains thus: what, therefore, will there be for us still to do? Similarly Olshausen: what is awaiting us? Are we, too, to be called upon yet to undergo such a test (as the young man had just been subjected to)? In Mar_10:28 and Luk_18:28 it is not expressly asked, τί ἄρα ἔσται ἡμῖν; but the question is tacitly implied in the words of Peter (in answer to Neander, Bleek), as reported by those evangelists, while Matthew appears to have gleaned it from Mark.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 19:27-30 . A reaction (Mar 10:28-31 ; Luk 18:28-30 ).

Mat 19:27 . εἶπεν δὲ Π .: from depression the disciples, represented by Peter, pass to self-complacent buoyancy their natural mood. ἰδοὺ points to a fact deserving special notice in view of the recent incident. ἡμεῖς , we , have done what that man failed to do: left all and followed Thee. τί ἄρα , etc.: a question not given in Mk. and Lk., but implied in Peter’s remark and the tone in which it was uttered: what shall be to us by way of recompense? Surely we shall attain what seems so hard for some to reach.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 27. We have forsaken all] "A poor all," says one, "a parcel of rotten nets." No matter - they were their ALL, whether rotten or sound; besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See Mt 4:20.

To forsake all, without following Christ, is the virtue of a philosopher. To follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian.

What shall we have therefore?] τι αρα εσται ημιν, What REWARD shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) Behold, we have forsaken.—The question betrayed the thoughts that had been working in the minds of the disciples, and of which, as was his wont, St. Peter made himself the spokesman. They had complied with their Master’s commands. What were they to have as the special reward to which they were thus entitled? It is obvious that in asking for that reward they showed that they had complied with the letter only, not with the spirit, of the command. They had not in the true sense of the word, denied themselves, though they had forsaken the earthly calling and the comforts of their home; and they were dwelling on what they had done, as in itself giving them a right to compensation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27–30. The Claim of the Disciples

Mar_10:28-31. Luk_18:28-30.

27. what shall we have therefore] Peter, still not perfect in the Spirit of Christ, suggests a lower motive for following Christ. The answer of Christ shews that all true sacrifice shall have its reward, but all that looks like sacrifice is not really such, therefore “Many that are first shall be last.” Among the Twelve there was a Judas.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then answered Peter and said unto him,.... Peter observing what Christ said to the young man, bidding him sell all that he had, and give to the poor, and he should have treasure in heaven, and come and follow him, lays hold on it, and addresses him in the following manner,

behold, we have forsaken all, and followed thee. Though their worldly substance was not so large as the young man's, they had not such estates to sell, nor that to give to the poor, he had; yet all that they had they left for Christ's sake, their parents, wives, children, houses, and worldly employments, by which they supported themselves and families; and became the disciples and followers of Christ, embraced his doctrines, submitted to his commands, imitated him in the exercise of grace, and discharge of duty, denying themselves, and suffering many hardships on his account: wherefore it is asked,

what shall we have therefore? what reward for all this? what part in the Messiah's kingdom? or what treasure in heaven?

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

Ver. 27. Behold, we have forsaken all, &c.] A great all, sure, a few broken boats, nets, household stuff ( Retia, navigia, reculas, Pareus). And Christ maintained them too; and yet they ask, what shall we have? Neither is it without an emphasis, that they begin with a Behold. "Behold, we have forsaken all," as if Christ were therefore greatly beholden to them, and if the young man were promised treasure in heaven, doing so-and-so, then they might challenge it; they might say with the prodigal, "Give me the portion that pertains unto me."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Behold we have left all! What confidence this in Peter! He ad been but a fisherman, always poor, living by his industry, and gaining his bread by the sweat of his brow; yet with great confidence he says, we have left all. (St. Jerome) --- For, we are not to consider what he left, but the will with which he left his all. He leaves a great deal, who reserves nothing for himself. It is a great matter to quit all, though the things we leave be very inconsiderable in themselves. Do we not observe with how great affection we love what we already have, and how earnestly we search after what we have not? It is on this account that St. Peter, and his brother, St. Andrew, left much, because they denied themselves even the desire and inclination of possessing any thing. (St. Gregory, on S. Mat. hom. v.) --- Though I have not been rich, I shall not, on that account, receive a less reward; for, the apostles, who have done the same thing with me, were no richer than myself. He therefore leaves all the world, who leaves all he has, and the desire of ever having more. (St. Augustine, ep. lxxxix. ad. Hilar.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark and Luke repeateth the words of Peter in part, but neither of them have this part of our Lord’s answer, particularly respecting his apostles. We heard before, Mat 4:18-22, of Peter, and Andrew, and James, and John, forsaking all and following of Christ, when he called them; the others doubtless did the same. Peter observing that our Saviour laid not the stress of men’s salvation either upon riches or poverty, but upon the frame of men’s spirits, their humility, self-denial, their obedience to and readiness to follow him; rejoins these words, and saith,

We have forsaken all, and followed thee; what shall we have? Some think that he had an expectation of something in this life, according to the notion which the other Jews had, and it is apparent the disciples had some tincture of a secular kingdom, which the Messias should exercise. But considering our Lord’s former discourse could not be so interpreted, and the disciples question, Who then can be saved? I cannot agree that. And for the same reason I cannot agree, that the coming of the Son of man in his glory, mentioned Mat 19:28, should be understood of his coming in his mediatory kingdom, (as some would have it), but of his last coming, which is most properly called the coming of the Son of man in his glory, mentioned 1Th 4:15-17; Jud 1:14; and that the thing here promised to the apostles, is not a preference in the church, but a further degree of honour and glory in the day of judgment.

Ye which have followed me in the regeneration; that is, at this time, while I have been by my doctrine reforming the word; in the regeneration of my church, while I have been putting it into a new state. Some make those words, in the regeneration, to refer to the next words.

In the regeneration; that is, in the day of judgment, when Christ shall come in his glory. The apostle indeed, Act 3:21, calleth that day, the times of restitution of all things. And the prophet speaks of it as the time of the new heavens and new earth, Isa 66:22. So doth the apostle, 2Pe 3:13; and John, in Rev 21:1. It is not much material to which part we apply the term.

Ye which have followed me; that is, who have followed and shall go on and follow me, for this promise cannot belong to Judas, the son of perdition.

Ye shall sit upon twelve thrones. Judges and princes use to have assessors, that sit with them in judgment. He mentions twelve thrones, because he had now twelve disciples, his apostles; and though afterward Judas fell away, yet Matthias succeeded, Act 1:26; so as the twelve thrones shall not be empty, but filled up with twelve that followed Christ, for such a one was Matthias, Act 1:21.

Judging the twelve tribes of Israel. Though the tribes were thirteen, yet they usually went under the notion of twelve, because Levi was not counted, as having no particular possession. That is, judging the Jews for their unbelief, and not reception of me: judging others also; but judgment shall begin at the house of God. Doubtless this promise imports, that the apostles shall have a higher place in glory at the great day than ordinary believers: yet the apostle saith the saints shall judge the world, 1Co 6:2.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. We have forsaken all — Peter’s boast is not much better than the young man’s profession. There is in both a large sensibility to what they have sacrificed, and a small sense of the impossibility of their highest services being worth anything to God, or being in any commensurate degree an equivalent for eternal life. God does not need us. We can do God no favour, nor make ourselves necessary to him. After all our best services, he might, without any injustice, drop us into nothingness. What shall we have therefore? — Something in the expression here seems to betray a spirit like that of the rich young man. Jesus had exposed this spirit in the young man, by requiring him to become his follower. Jesus, in the case of Peter, first shows him what, by grace, he will obtain, and then, in the following parable, warns him of the danger of the hireling spirit which seeks a reward of works and not of grace.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then answered Peter. This was not so much a reply to any direct word of Jesus, as to the general purport of his late utterances. He had intimated that self-renunciation was the passport to eternal life; that a just reward awaited those who gave up all for Jesus" sake. This, Peter says, is exactly what the apostles had done. We have forsaken all, and followed thee. It was not much that they had left, but it was all they had, their whole means of subsistence, old habits, old associations, to which the poor cling as tenaciously as the wealthy. All this, at a simple word of Christ, they had relinquished unreservedly, without regret or complaint. They had reduced themselves to the condition which Christ had enjoined. What shall we have therefore? The question showed the usual ignorance of the nature of the kingdom of Messiah. Peter is thinking chiefly of temporal advancement and promotion, of success and dignity in an earthly realm. Even after their Master"s crucifixion and resurrection they had asked, "Lord, wilt thou at this time restore again the kingdom to Israel?". (Act_1:6) It was not till after the effusion of the Holy Spirit at Pentecost that their imperfect view was corrected, and they understood what Christ meant when he said, "My kingdom is not of this world." But what a revulsion of feeling must have taken place in those who a few minutes before had despairingly thought that salvation was unattainable, and now asked what their reward would be for the sacrifices which they had made! The older commentators have regarded Peter"s inquiry as referring to eternal life after death, to which their acts had given them a claim. But it must be remembered that the Jews had very vague ideas about the beatified state in the other world, which, as many thought, was to be inaugurated at the close of the Messianic era, and which others put off indefinitely to the unknown day of judgment. It was never generally and popularly anything more than an uncertain hope, and was not regarded as a stimulant to life and action on earth. While, on the other hand, the terrestrial proceedings of the Messiah were a subject of the keenest expectation, and the ground of national aspirations. It is not probable that the apostles" notions had at this time risen superior to the popular view. Peter"s question, therefore, was doubtless prompted by the national conception of Messiah"s reign.

Vers. 27-30. The great reward.

St. Peter"s question strikes us as a little low in tone. It often happens that this disciple, who has been exalted as the prince of the apostles, betrays some human weakness. And yet it is nowhere suggested to us in Scripture that all consideration of future rewards are to be suppressed, though certainly Paley"s feeble conception of Christianity as morality with the added sanctions of future rewards and punishments revealed in the teaching and confirmed by the miracles of Christ, is far below the New Testament standard. Christ claims our service, and unless enthusiasm for Christ draws us on, mere hopes of payment or fears of penalties will not succeed. But for those who are won to Christ by the purest influences, all innocent motives are needed to assist in the difficult task of maintaining their fidelity. Our Lord, therefore, condescends to encourage us by mentioning some of the rich rewards of self-denying service. It must be borne in mind that these rewards are gracious favours, like school prizes, not wages due and paid on demands of justice. The rewards are both heavenly and earthly.

I THE HEAVENLY REWARD. This is presented to us in two forms.

1. A glorious throne. The minds of the disciples are full of vague but splendid Messianic dreams, and Jesus approaches them along the lines of their own imaginations. The splendour of the throne will not be enjoyed on earth. Here there is to be sacrifice, toil, poverty, martyrdom. But there will be a throne in the future world. Not only will Christ reign. His apostles will reign with him. Similarly, all Christians are to have a kingly status to be both "kings and priests." This means more than future joy, a mere elysium of delights; it involves power, honour, responsibility like the man who had gained ten pounds being appointed to rule over tea cities. (Luk_19:17)

2. Eternal life. The first reward was external; it pointed to status, function, honour. The second is wholly internal and personal. It is more than bare existence in the future. It is a new order of life exalted being, enlarged capacity. To live in the vast ages of eternity, to live really and truly, not to dream forever in an indolent paradise, this is the exhilarating prospect of the faithful servant of Christ. We do not know what life is as yet. When we die we shall begin to live.

II THE EARTHLY REWARD. Their reward is to be a great reward on earth. In St. Mark the words, "now in this time," are added. (Mar_10:30) He who gives to a generous king will certainly receive back far more than he sacrifices. The difficulty is to see how this can be on earth. Now, we cannot take the words of Christ literally, for no one would wish to have hundreds of fathers and mothers. But as Christ owned kinship with all who do God"s will, (Mat_12:50) so may Christians. The Church should be the new family for those who have been cast out of their old home on account of their Christian confession. The pearl of great price, the inward life and joy of pardon and renewal and communion with God, this is a great possession, and it may be a present possession. It is better to have the peace of God in a life of sacrifice, than houses and acres with a heart in selfish unrest. W.F.A.

Vers. 27-30. The great reward.

St. Peter"s question strikes us as a little low in tone. It often happens that this disciple, who has been exalted as the prince of the apostles, betrays some human weakness. And yet it is nowhere suggested to us in Scripture that all consideration of future rewards are to be suppressed, though certainly Paley"s feeble conception of Christianity as morality with the added sanctions of future rewards and punishments revealed in the teaching and confirmed by the miracles of Christ, is far below the New Testament standard. Christ claims our service, and unless enthusiasm for Christ draws us on, mere hopes of payment or fears of penalties will not succeed. But for those who are won to Christ by the purest influences, all innocent motives are needed to assist in the difficult task of maintaining their fidelity. Our Lord, therefore, condescends to encourage us by mentioning some of the rich rewards of self-denying service. It must be borne in mind that these rewards are gracious favours, like school prizes, not wages due and paid on demands of justice. The rewards are both heavenly and earthly.

I THE HEAVENLY REWARD. This is presented to us in two forms.

1. A glorious throne. The minds of the disciples are full of vague but splendid Messianic dreams, and Jesus approaches them along the lines of their own imaginations. The splendour of the throne will not be enjoyed on earth. Here there is to be sacrifice, toil, poverty, martyrdom. But there will be a throne in the future world. Not only will Christ reign. His apostles will reign with him. Similarly, all Christians are to have a kingly status to be both "kings and priests." This means more than future joy, a mere elysium of delights; it involves power, honour, responsibility like the man who had gained ten pounds being appointed to rule over tea cities. (Luk_19:17)

2. Eternal life. The first reward was external; it pointed to status, function, honour. The second is wholly internal and personal. It is more than bare existence in the future. It is a new order of life exalted being, enlarged capacity. To live in the vast ages of eternity, to live really and truly, not to dream forever in an indolent paradise, this is the exhilarating prospect of the faithful servant of Christ. We do not know what life is as yet. When we die we shall begin to live.

II THE EARTHLY REWARD. Their reward is to be a great reward on earth. In St. Mark the words, "now in this time," are added. (Mar_10:30) He who gives to a generous king will certainly receive back far more than he sacrifices. The difficulty is to see how this can be on earth. Now, we cannot take the words of Christ literally, for no one would wish to have hundreds of fathers and mothers. But as Christ owned kinship with all who do God"s will, (Mat_12:50) so may Christians. The Church should be the new family for those who have been cast out of their old home on account of their Christian confession. The pearl of great price, the inward life and joy of pardon and renewal and communion with God, this is a great possession, and it may be a present possession. It is better to have the peace of God in a life of sacrifice, than houses and acres with a heart in selfish unrest. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Reward of the Apostles.

Peter’s question:

v. 27. Then answered Peter and said unto Him, Behold, we have forsaken all and followed Thee; what shall we have therefore?

There may have been a trace of arrogance and self-satisfaction in Peter’s tone as he addressed this question to Jesus. He had heard the demand which Jesus addressed to the young man, also the promise of a treasure in heaven, if he would comply with the request to sell all his goods. Peter’s conclusion therefore is justified: We have done that, we have left behind all things, everything in the line of goods and wealth that we possessed; does the sequel apply to us? The presumption lies in the question: What then will our reward be? Surely we are entitled to a treasure in heaven, if that is all that Thou demandest.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The apostles having heard our Saviour’s command to the young man to sell all and give to the poor, St. Peter in the name of the rest, tells Christ, that they had left all, and followed him; Behold, we have left all.

Where, Note, How Peter magnifies that little which he had left for Christ, and ushers it in with a note of observation and admiration also, Behold! We have forsaken all, what shall we have then?

Learn thence, That although it be a very little that we suffer for Christ, and less that we have to forake upon his account, yet we are apt to magnify and extol it, as if it were some great matter, Lord, we have forsaken all. What all! His tattered fisher-boat, and ragged nets; scarce worthy to be mentioned: yet, how is it magnified! Behold! Lord, we have left all!

But observe our Lord’s kind and gracious answer; "You that have left all to follow me, shall be no losers by me; for in the regeneration, that is, at the resurrection, when believers shall be perfectly renewed, both in soul and body, and shall enjoy my kingdom, then, as I sit upon the throne of my glory, so shall you sit with me in a higher degree of dignity and honour, judging the twelve tribes of Israel; that is, the Jews first, for their unbelief, and then all other despisers of gospel grace and mercy."

Learn, 1. That such ministers as do most service for Christ, and forsake most to follow him, shall in his kingdom partake of most honour and dignity with him and from him.

2. That as the ministers of Christ in general, so his twelve apostles in particular, shall sit nearer the throne of Christ, and have an higher place in glory at the great day, than ordinary believers.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

27. Lo, we have left all. Compare Mark 10:28, 29, and Luke 18:28–30. The apostles had left all they had for Christ. The case of the rich young man suggested Peter's question.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

27–30. THE CLAIM OF THE DISCIPLES

Mar 10:28-31. Luk 18:28-30

27. ἀφήκαμεν … ἠκολουθήσαμεν. The aorists have their proper force, ‘left,’ ‘followed.’

τί ἄρα ἔσται ἡμῖν; Peter, still not perfect in the Spirit of Christ, suggests a lower motive for following Christ. The answer of Christ shews that all true sacrifice shall have its reward, but all that looks like sacrifice is not really such, therefore ‘Many that are first shall be last.’ Among the Twelve there was a Judas.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] The disciples, or rather Peter speaking for them, recur to the ἕξεις θησ. ἐν οὐρ. said to the young man, and enquire what their reward shall be, who have done all that was required of them. He does not ask respecting salvation, but some pre-eminent reward, as is manifest by the answer. The ‘all’ which the Apostles had left, was not in every case contemptible. The sons of Zebedee had hired servants (Mar 1:20), and Levi (Matthew?) could make a great feast in his house. But whatever it was, it was their all.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 27. Then Peter answered and said to Him, Behold, we have left all things, and followed Thee; what then shall we have?] Mk. has “Peter began to say to Him, Behold, we have left all things, and followed Thee.”—τότε] Mt. avoids Mk.’s abruptness and his ἤρξατο. His insertion of τί ἄρα ἔσται ἡμῖν seems intended to relieve the ambiguity of S. Peter’s statement as recorded in Mk., where “Behold we,” etc., is a half-interrogative statement evidently intended to provoke comment. “We have done what the young man could not bring himself to do (v. 22). What reward in heaven shall we have?”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

We. Emphatic, in contrast with the young ruler.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.