Chapter 19 carries on the subject of the spirit that is suited to the
kingdom of heaven, and goes deep into the principles which govern human
nature, and of what was now divinely introduced. A question asked by the
Pharisees-for the Lord had drawn nigh to Judea-gives rise to the exposition
of His doctrine on marriage; and turning away from the law, given on
account of the hardness of their hearts, He goes back
[see note #58] to God's
institution, according to which one man and one woman were to unite
together, and to be one in the sight of God. He establishes, or rather
re-establishes, the true character of the indissoluble bond of marriage. I
call it indissoluble, for the exception of the case of unfaithfulness, is
not one; the guilty person had already broken the bond. It was no longer
man and woman one flesh. At the same time, if God gave spiritual power for
it, it was still better to remain unmarried.
He then renews His instruction with respect to children, while testifying
His affection for them: here it appears to me rather in connection with the
absence of all that binds to the world, to its distractions and its lusts,
and owning what is lovely, confiding, and externally undefiled in nature;
whereas, in chapter 18, it was the intrinsic character of the kingdom.
After this, He shews (with reference to the introduction of the kingdom in
His Person) the nature of entire devotedness and sacrifice of all things,
in order to follow Him, if truly they only sought to please God. The spirit
of the world was opposed at all points,-both carnal passions and riches. No
doubt the law of Moses restrained these passions; but it supposes them,
and, in some respects, bears with them. According to the glory of the
world, a child had no value. What power can it have there? It is of value
in the Lord's eyes.
The law promised life to the man that kept it. The Lord makes it simple and
practical in its requirements, or, rather, recalls them in their true
simplicity. Riches were not forbidden by the law; that is to say, although
moral obligation between man and man was maintained by the law, that which
bound the heart to the world was not judged by it. Rather was prosperity,
according to the government of God, connected with obedience to it. For it
supposed this world, and man alive in it, and tested him there. Christ
recognises this; but the motives of the heart are tested. The law was
spiritual, and, the Son of God there; we find again what we found
before-man tested and detected, and God revealed. All is intrinsic and
eternal in its nature, for God is revealed already. Christ judges
everything that has a bad effect on the heart, and acts upon its
selfishness, and thus separates it from God. "Sell that thou hast," says
He, "and follow me." Alas! the young man could not renounce his
possessions, his ease, himself. "Hardly," says Jesus, "shall a rich man
enter into the kingdom." This was manifest: it was the kingdom of God, of
heaven; self and the world had no place in it. The disciples, who did not
understand that there is no good in man, were astonished that one so
favoured and well disposed should be still far from salvation. Who then
could succeed? The whole truth then comes out. It is impossible to men.
They cannot overcome the desires of the flesh. Morally, and as to his will
and his affections, these desires are the man. One cannot make a negro
white, or take his spots from the leopard: that which they exhibit is in
their nature. But to God, blessed be His name! all things are possible.
These instructions with regard to riches give rise to Peter's question,
What shall be the portion of those who have renounced everything? This
brings us back to the glory in chapter 17. There would be a regeneration;
the state of things should be entirely renewed under the dominion of the
Son of man. At that time they should sit on twelve thrones, judging the
twelve tribes of Israel. They should have the first place in the
administration of the earthly kingdom. Every one, however, should have his
own place; for whatever any one renounced for Jesus' sake, he should
receive a hundredfold and everlasting life. Nevertheless these things would
not be decided by appearance here; nor by the place men held in the old
system, and before men: some that were first should be last, and the last
first. In fact, it was to be feared that the carnal heart of man would take
this encouragement, given in the shape of reward for all his labour and all
his sacrifices, in a mercenary spirit, and seek to make God his debtor;
and, therefore, in the parable by which the Lord continues His discourse
(chap. 20), He establishes the principle of grace and of God's sovereignty
in that which He gives, and towards those whom He calls, in a very distinct
manner, and makes His gifts to those whom He brings into His vineyard
depend on His grace and on His call.
