CHAPTER 19
When Jesus had finished saying these things, he left Galilee and went into the region of Judea to the other side of the Jordan. Matthew 19:1
With these words Jesus’ great Galilean ministry was closing. Kretzman says, “Galilee’s day of grace was at its end.” 1 Jesus now set his face toward Jerusalem and he fully knew what would happen to him there. It appears from scripture that Jesus took the normal route south, traveling on the eastern side of the Jordan River and ending up in the additional area of Herod Antipas called Perea.2 This route would have allowed him to bypass Samaria, an area that was usually hostile to the Jews. Both Jesus and John the Baptist had spent ministry time in Perea (Peraea). While the name is not found in scripture, this area is usually designated simply as the territory across the Jordan (4:25; Mk. 3:8; 10:1; Jn. 10:40). The Greek word behind this name is peran, which means “beyond.” 3
From Matthew’s gospel it appears that Jesus made one grand trip to Jerusalem. However, from John’s gospel it becomes obvious that the Lord made many trips into the city.4 It did not fall within Matthew’s purpose to deal with these other trips.
“Large crowds followed him, and he healed them there” (19:2). Jesus never had a break and he probably did not wish for one. When he ended one ministry he began another as the crowds of people gathered around him. Some have felt that these crowds were on their way to celebrate Passover but this would have been too early, since Jesus apparently spent quite a lengthy time in the journey and in the area across the Jordan. Although the Jerusalem leadership was intent upon killing Jesus they had no authority to do so in Perea, which was governed by Herod Antipas.
“Some Pharisees came to him to test him. They asked, ‘Is it lawful for a man to divorce his wife for any and every reason?’” (19:3). We can be certain that the Pharisees did not ask this question just because they wanted information. They asked it to test Jesus and hopefully to trap him in some way. The question of divorce was a burning one in that day, especially since Herod Antipas had just divorced his wife and married the wife of his brother. John the Baptist was murdered because he dealt with this subject, and no doubt the Pharisees hoped that Jesus would become entangled in it as well.5
The question of divorce “for every reason,” reflected much of the thinking in that era. There were two popular schools of thought at the time. These two schools reflected totally different opinions concerning the important passage on divorce located in Deuteronomy 24:1-4. In this passage if a man married a woman and found “something indecent in her” he could write her a bill of divorcement and she was free to become the wife of someone else. The schools of thought in Jesus’ day were deeply divided on the phrase “something indecent.” The school of Shammai was more conservative and felt that indecency referred only to fornication. The school of Hillel was more liberal and interpreted this phrase in the widest way possible. They believed that a wife could be divorced if she spoke to a strange man in the street or even if she spoiled his dinner. Some decades later the very popular Rabbi Akiba said that a wife could be divorced even if the husband found a woman more beautiful.6
We might note that while women in the Roman Empire could divorce their husbands, this was not possible in Israel. The woman really had no rights at all in the matter and everything depended upon the man and his whims. We can understand that marriage in Jesus’ time had fallen to a very low ebb and many women were reluctant to even get married. We should also mention that the plight of a divorced woman in Israel was dire at best. If she could not return to her father’s house, there was almost no way for her to earn a living in that society. It was very easy for her to be looked upon as an immoral woman.
In most cases the dowry, which supposedly always belonged to the woman, would at least be returned to her.7
GOD’S GREAT PLAN FOR MARRIAGE
“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh?’” Matthew 19:4-5
Jesus often shamed the Jewish leaders for their deficiency in biblical knowledge. Supposedly they were the masters of the subject but they often turned up woefully ignorant of important scriptures. The Pharisees wanted to talk about divorce and hopefully get Jesus embroiled with Herod, or else prove that he was transgressing the Law of Moses. Jesus did not talk about divorce but about God’s original plan for man and woman in the creation.
We note here that God made only two gender categories, male and female. Today in our postmodern culture it is felt that people are like gods and that they can even change their genders if they wish. In 2016, the SOGI curriculum was introduced in Canada. SOGI means Sexual Orientation and Gender Identification. With the SOGI understanding sexual gender is thought to be fluid. When this course was introduced one little girl came home in tears saying, “Mommy, mommy, I don’t want to be a boy!” When the mother confronted the school she was told that she was a homophobe and a bigot.8
What nonsense it is for us to think that we can actually change our genders! We would have to change every cell in our bodies to do so. The female carries an XX chromosome and the male carries an XY. Michael Foley says, “…physicians cannot alter this substructure no matter how much they alter the plumbing.” 9 Matt Walsh asks: “Why does our culture contort itself to justify and accommodate something that is so desperately absurd and so egregiously harmful to everyone involved?” 10 Our great plans never work out so well. Walsh says, “Most studies indicate that a full 40 percent of gender confused individuals attempt suicide.” 11
In God’s original plan the man would leave his father and mother and become joined to his wife (Gen. 2:24). We should note that in God’s intention, both husband and wife must leave their parents (cf. Eph. 5:31). Many are the marriages today that have ended up on the rocks because a wife would not fully leave her parents or a husband would not fully leave his. We can also pity the parents who encourage such things.
The husband and wife are said to “be united” or to cleave to each other. Barnes says, “The marriage connection is the most tender and endearing of all human relations, more tender than even that bond which unites us to a parent…The word ‘cleave’ denotes a union of the firmest kind. It is in the original taken from gluing, and means so firmly to adhere together that nothing can separate them.” 12 The Hebrew word in Genesis 2:24 is debeq and it means to glue. If you want to buy glue in Israel today you must ask for debeq.
When we see things from the beginning it puts them in a different light. France says, “To see divorce as man undoing the work of God puts the whole issue in a radically new perspective.” 13 Guthrie says, “A consummated union means such a deep relationship between the two partners ‘knowing’ each other (cf. Gn. 4:1, etc.) that they become one on the human level, corresponding to the oneness between Christ and the Christian (1 Cor. 6:16f.).” 14
Wiersbe comments: “Outside of marriage, sex becomes a destructive force; but within the loving commitment of marriage, sex can be creative and constructive… But marriage is God’s appointed way for a man and a woman to share the physical joys of sex.” He quips, “The only thing that was not ‘good’ about creation was the fact that the man was alone (Gen. 2:18).” 15 Wiersbe adds: “God’s original law knows nothing about ‘trial marriages.’ God’s law requires that the husband and wife enter into marriage without reservations…‘Group marriages,’ ‘gay marriages,’ and other variations are contrary to the will of God, no matter what some psychologists and jurists may say.” 16
“So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (19:6). What a divine mystery, that the married couple becomes one flesh! They are joined together. The Greek word for joined together is sunezeuxen. It pictures two people yoked together just as oxen were yoked to plough a field.17 It is a serious thing when a couple ends their union. It is a serious thing when a counselor advises that a marriage be ended, or when a pastor unites the divorced parties into a new union, unless there is a biblical basis for the act. Guzik says, “The reason why a person who does not have a legitimate divorce commits adultery upon remarrying is because they are not divorced in the eyes of God… If God does not recognize the promise being broken, then it is not.” 18
“‘Why then,’ they asked, ‘did Moses command that a man give his wife a certificate of divorce and send her away?’” (19:7). The Pharisees were still stuck on the idea of divorce. Their custom had allowed them to almost casually put away one wife and take another one that pleased them better. We can only imagine the disaster and destruction their wantonness caused to the family and especially to the divorced wife. They simply had to write a certificate of divorce and put the wife away (cf. Mk. 10:4). This is an extremely important subject and we do not want to miss it. Matthew has already dealt with it briefly in 5:31-32.
“Jesus replied, ‘Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning’” (19:8). Once again the Pharisees had fatally misunderstood the scripture. They were under the impression that Moses commanded divorce but Jesus made the truth known that Moses only allowed it. He suffered it or put up with it because the people’s hearts were so hard. “Divorce was not approved, but it was preferred to open adultery.” 19 Keener comments: “Jewish teachers of the law recognized a legal category called ‘concession’ something that was permitted only because it was better to regulate sin than to relinquish control over it altogether.” 20 Morris adds: “When Moses took note of the ills that could be done toward women and provided for divorce, he was giving the repudiated wives a little measure of protection. Until the husband gave a wife a ‘certificate of divorce’ she was still his wife…” 21
“I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery” (19:9). In Mark, Jesus is noted to expand his answer saying: “…Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery” (Mk. 10:11-12). With this broad stroke, Jesus destroys the idea of male dominance in marriage. He makes both parties equally responsible for preserving the union.
We see here that Jesus provides one exception where divorce is permitted. That is in the case of sexual immorality. The Greek word used is porneia. In earlier times the word had the meaning of sex before marriage or fornication. By Jesus’ time the word had come to include almost all kinds of illegitimate sexual activity.22 That would include homosexuality, bestiality and the like.23 Jesus is very clear that such acts broke the marriage bond and were grounds for divorce. So we see that sexual sin or death are the only two things that break the marriage bond. When the gospel went out to Gentiles there began to be another ground for divorce. In 1 Corinthians 7:15, Paul gave the right of divorce to a marriage with an unbelieving partner, providing that partner abandoned his or her marriage commitment.
Through the centuries and especially today, divorce and remarriage are very difficult social problems. Divorce is touching many people in the pews. In fact, there is hardly a family that has not been touched by some way with the problem. It is shocking today that divorce rates even among the clergy are increasing faster than any other profession.24 Divorce, whether Christian or not works a terrible hardship on the divorced woman and the children. According to studies the standard of living for a divorced man goes up 42 percent in the first year after divorce while the standard of the woman and children drops 73 percent in the same period.25
DISCIPLES IN SHOCK
The disciples said to him, “If this is the situation between a husband and wife, it is better not to marry.” Matthew 19:10
The disciples had been influenced greatly by the lax marriage practices of the Pharisees and others. No doubt they admired and patterned themselves after these religious leaders just as people do today to their pastors and leaders. As we can see, “The disciples were full of Jewish notions.” 26 The disciples were therefore shocked at this teaching of Jesus. In light of it they thought it might be better not to marry at all.
I well remember when my wife and I got married over 60 years ago. We grew up in the Bible Belt of the US and we were taught that marriage had to work. When we married we knew that there was no alternative so we had to make a go of it. However, we were madly in love and have remained that way throughout our union. In those days divorce was rare in our community. In fact, I can only remember one or two women who were divorced.
So, the teaching of Jesus on divorce and remarriage is a stern teaching. Everyone will not accept it and a lot of Christians will not accept it. In the next verse Jesus seems to make allowance for this.
“Jesus replied, ‘Not everyone can accept this word, but only those to whom it has been given’” (19:11). Barclay says, “…The teaching of Christ demands the presence of Christ; otherwise it is only an impossible – and a torturing ideal.” 27 Not every disciple is able to follow the Master’s great ideal. Some will fall short at this just as Christians often fall short of the Lord’s other teachings. It is good that we have a loving and forgiving God. Nevertheless, we should try our best with the Lord’s help to make a go of our marriages.
“For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others— and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it” (19:12). Here Jesus gives a teaching that is strange for our age but was not strange at all to the age that heard him speak it. We might wonder just who or what is a eunuch?
There were different classes of eunuchs. Some men were born without sexual organs (made eunuchs by God); others were deprived of the use of their organs through injury; others were made eunuchs by men. Still others forsook marriage for the service of God.28 We would term the latter state as celibacy. Many eunuchs in the ancient world were made so that they could guard the harems of kings. Some pagan priests were also made eunuchs. In Israel, eunuchs were looked down upon and were excluded from the priesthood and from the people of God (Lev. 21:20; Deut. 23:1). In Israel, a man was not expected to be unmarried after the age of 20, with the exception that he could remain single for a time to study the law. If a young man did not marry he was considered as breaking the commandment to be fruitful and multiply.29
In this passage it is clear that Jesus accepts the role of eunuchs. He looks at it not as a superior way of life but as a special vocation (cf. 1 Cor. 7:7).30 Clearly, some men have had the gift and calling to live the celibate life. Jesus was called to that lifestyle and so was the Apostle Paul (1 Cor. 7:7-9). Blomberg says: “Only Matthew includes these verses…God has designed some people not to marry, but apparently not too many…If many Roman Catholics have overly exalted celibacy as an ideal, most Protestants have drastically undervalued it.” 31
JESUS AND THE LITTLE CHILDREN
Then people brought little children to Jesus for him to place his hands on them and pray for them. But the disciples rebuked them. Matthew 19:13
Guzik says, “It is marvelous that in the midst of Jesus’ teaching on marriage, parents brought their children to be blessed…This also shows us something remarkable about Jesus’ character. He was the kind of man that children liked, and children are often astute judges of character…” 32 Barclay reports how “George Macdonald used to say that no man could be a follower of Jesus if the children were afraid to play at his door. Jesus was certainly no grim ascetic, if the children loved him.” 33
Apparently, it was a Jewish custom to bring children to the rabbis and elders so that they could lay their hands on them and bless them (cf. Gen. 48:14ff.).34 Somehow the disciples were not in tune with this custom and they apparently thought it was beneath the dignity of the Master to deal with children. We should note that there is no thought in this verse concerning baptism of children or of their salvation.35
“Jesus said, ‘Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.’ When he had placed his hands on them, he went on from there” (19:14-15). We see this section repeated in Mark 10:13-16 and in Luke 18:15-17. The disciples were a little slow getting the message, since Jesus had taught already on the importance of children in 18:2-4. Mark tells us that Jesus was indignant with the disciples over their attitudes and actions (Mk. 10:14). We have seen how Jesus raised the status of women in the ancient world. Here and in other places he also raised the status of children. Jesus thought it worthwhile to take time out of his busy ministry and bless these little ones.
THE RICH YOUNG RULER
Just then a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?” Matthew 19:16
Here it is mentioned only that a man came to Jesus, but in Luke 18:18, we learn that he was in fact a ruler of the people. Later in verse 20, we will learn that he was young, and in verse 22, we will learn that he was exceedingly rich.
In Mark and Luke, Jesus is addressed as “Good teacher” (Mk. 10:17; Lk. 18:18). Jesus replies to that salutation, “Why do you call me good?” Here the young man focuses on what good thing he must do. It seems the emphasis of the man was on “good.” We will see that he had a completely false understanding of what was really good.
Barker and Kohlenberger say, “…Many Jews believed that a specific act of goodness could win eternal life.” 36 It seems that the young man fell into the age-old trap of thinking that he could do something to gain eternal life. France says that this, “…reflects the common assumption that it is to be found by what I must do rather than by what I am.” 37 Mark in 10:16 notes that the young man did one thing right. He came and knelt at the feet of Jesus.
“‘Why do you ask me about what is good?’ Jesus replied. ‘There is only One who is good. If you want to enter life, keep the commandments’” (19:17). In Mark and Luke the question of Jesus is “Why do you call me good?” (Mk. 10:18; Lk. 18:19). This question has created a lot of debate over the years. It possibly relates to the fact that in Jewish writings there were almost no examples of a Jewish teacher being addressed as “good.” 38 The underlying reason for Jesus’ retort probably lies in the fact that he wanted to correct the young man’s concept of good and how it is attained. Morris comments, “Jesus was bringing home to the inquirer the fact that he was not using his words carefully
enough…” 39
Strangely, Jesus instructed the man to keep the commandments if he wished to enter into eternal life. It seems that Jesus brought up this subject only to show him his need of a Savior.40 Paul would later say, “Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin” (Rom. 3:20). All the commandments were like a mirror or an x-ray, revealing to humanity its sin. Paul went on to say that people are justified not by the works of the law but by their faith in Jesus (Rom. 3:28; Gal. 2:16). Wiersbe says, “Jesus did not introduce the law to show the young man how to be saved, but to show him that he needed to be saved.” 41
“‘Which ones?’ he inquired. Jesus replied, ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, honor your father and mother,’ and ‘love your neighbor as yourself’” (19:18-19). It is interesting that Jesus lists commandments from the second half of the Decalogue. While the first half deals with people’s relationship to God, the second half deals with their relationship with one another. 42 It is also interesting that Jesus did not mention the last command, that we should not covet (Exo. 20:17), while this was the one command that the young man was obviously breaking.43 We note here that Jesus added a commandment, to love one’s neighbor as oneself (Lev. 19:18). This command was literally a summation of the second half of the Decalogue.44
“‘All these I have kept,’ the young man said. ‘What do I still lack?’” (19:20). The young man claimed that he had kept all the commandments but at the same time he was aware that he lacked something. Tasker says, “There is much wealth in his house, but leanness in his soul.” 45 Morris says, “Without being able to put it all into words, he knew that his spiritual makeup was defective, and he was looking to Jesus to show him how to put it right.” 46 As we have mentioned, the law was given so that humanity could realize its sinfulness. It was like an x-ray as we have said. No one was ever able to keep the law. The law is perfect and we are imperfect (Psa. 19:7). Peter later sums it up for us saying that the law was yoke that neither they nor their fathers could bear (Acts 15:10). Clearly, this young man had an argument with God. God says, “All have turned aside, they have together become corrupt; there is no one who does good, not even one” (Psa. 14:3).
What the young man lacked was a first-hand knowledge of God and a saving relationship with Jesus. It was his great moment of opportunity for he was standing in the presence of the Savior. It actually seems like the Master wanted this man to be one of his disciples. It is said that the Lord loved him (Mk. 10:21).
“Jesus answered, ‘If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me’” (19:21). The word “perfect” often throws us a bit. We are inclined to think of spiritual perfection or sinlessness, but this is not the meaning. The Greek word telios or “perfect” can be translated “mature” or “full-grown.” 47 It also can be translated “complete.” The man was not mature or complete for he was obviously covetous as we shall immediately see. We are not to think here that Jesus wanted all his followers to be homeless and penniless. Some rich people followed him like Joseph of Arimathea and Nicodemus. Mary owned a big house in Jerusalem (Acts 12:12) and Philip owned another one in Caesarea (Acts 21:8). They were never required to sell their houses.48
Jesus required this young man to sell-out everything, give it all to the poor, and then come and follow him. His money was his master and Jesus knew that a man could not serve God and money (6:24ff.). This might cause us to wonder about how we can fulfill this command today. On one occasion Paul gave teaching about this saying: “What I mean, brothers and sisters, is that the time is short. From now on those who have wives should live as if they do not; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away (1 Cor. 7:29-31). Glover remarks, “…He who chose Calvary for himself is apt to prescribe sacrifice to others.” 49
“When the young man heard this, he went away sad, because he had great wealth” (19:22). Wiersbe says of this young man that he “may be the only man in the gospels who came to the feet of Jesus and went away in worse condition than when he came.” 50 His walking away from Jesus is surely one of the saddest pictures in the whole Bible. The ancient scholar Jerome says of him, “He who declared that he had observed all the commandments had already yielded to the power of riches from the very outset.” 51
Jesus simply asked him to do something to uphold the law, but because he was covetous he was not able to do it.52
JESUS’ TEACHING ON RICHES
Then Jesus said to his disciples, “Truly I tell you, it is hard for someone who is rich to enter the kingdom of heaven.” Matthew 19:23
Just as he did in the case of marriage and divorce Jesus now also does in the case of worldly riches. He demands a drastic paradigm shift in the thinking of his followers. For ages in Judaism, worldly wealth was considered a blessing of God and a hallmark of the righteous (Job 42:10; Psa. 112:3; Psa. 128:1-2; & Isa. 3:10). Many great men of God in the Old Testament, like Abraham, Isaac, Jacob, Job and David were all rich.
Now Jesus warns his disciples regarding riches, or at least regarding those who trust in riches or love riches. In the infancy of the nation God taught them with rewards and punishments, like we would teach our children today. But now Israel was coming into maturity and it was important to understand that wealth and riches were no indication of true righteousness.53 In fact, the teaching of Jesus and of the New Testament states plainly that wealth and riches are often a hindrance to the kingdom of God. (Mk. 10:24; 1 Tim. 6:9-10, 17; Rev. 3:17). Riches shackle a person to earth as it is said in 6:21: “For where your treasure is, there your heart will be also.”
It is perhaps for such reasons that the gospel most generally attracts the poor of all nations rather than the rich and influential.54 The poor are often more needy and open to the Lord’s help. The Bible says that the rich man’s wealth is his defense and hope: “The wealth of the rich is their fortified city; they imagine it a wall too high to scale” (Prov. 18:11).
Money is certainly a mixed blessing and can often become a curse. It is said that St. Francis of Assisi once visited the Pope while he was in the midst of counting the Vatican treasures. The Pope was said to have remarked to him, “We can hardly say with the Apostle ‘Silver and gold have we none.’ Francis is said to have replied, “Yes, Holy Father, I suppose we can hardly say either, ‘Rise up and walk.’” 55
Osborne says, “Most Christians in the Northern Hemisphere simply do not believe Jesus’ teaching about the deadly danger of possessions…” 56 Even the poorest Americans are rich when compared to people in other countries. We are often not too eager to share our wealth with the unfortunate.
“Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (19:24). Once more Jesus is using a humorous Oriental over-statement for shock effect. This was likely a saying or adage that was used in that era. The camel was the largest animal known in Israel and the eye of a needle was the smallest opening known. For a camel to go through the eye of a needle was an impossibility of all impossibilities. This saying no doubt provoked laughter for Jesus’ hearers.
Some scholars have suggested that there was a small gate in Jerusalem that was called “the eye of the needle.” At that gate a person could squeeze through but a camel certainly could not follow. Morris says that this story is “wrong-headed” and misses the humor and the serious point that Jesus is trying to drive home.57
“When the disciples heard this, they were greatly astonished and asked, ‘Who then can be saved?’” (19:25). Clearly, the disciples were stunned and dumbfounded. Hundreds of years of their theology had just gone down the drain. They had always been taught that to be spiritual was to be blessed and even to be wealthy. It was good Jewish tradition.58 They now seriously wondered if anyone could be saved.
“Jesus looked at them and said, ‘With man this is impossible, but with God all things are possible’” (19:26). Jesus welcomed this bewildered disciples into the kingdom of the impossible. They would learn to live there and make it their home.
REWARDS OF THE RIGHTEOUS
Peter answered him, “We have left everything to follow you! What then will there be for us?” Matthew 19:27
Peter’s question at first sounds a little selfish, but he does conclude it with “for us,” thus including all the disciples. Paul will later answer this question: “But just as it is written, ‘Things that no eye has seen, or ear heard, or mind imagined, are the things God has prepared for those who love him’” (1 Cor. 2:9 NET).
“Jesus said to them, ‘Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). It is clear in the Bible that the authority and rule over the earth that was lost in Adam will be fully recovered in Christ (Acts 3:21; 1 Cor. 15:22, 45). This will begin with the Millennial Reign of Christ and will continue through eternity. In the Millennium the disciples will sit on thrones and rule over God’s nation of Israel. They will rule on behalf of Christ.59
We must not think that this rule will be limited to the apostles. Let us look at one of the most neglected verses in the Bible. Heaven proclaims concerning the redeemed of God: “You have made them to be a kingdom and priests to serve our God, and they will reign on the earth” (Rev. 5:10). Quite simply, Christians will reign on this earth with Christ. We have been deceived into thinking that we somehow reign in heaven with Christ. We must remember that the Bible is geo-centered. The earth will be totally redeemed and in that process, we the redeemed will rule with Christ on this earth. This is exactly what Jesus was talking about when he said, “Blessed are the meek, for they will inherit the earth” (Matt. 5:5; cf. 13:43).
Jesus speaks here of the renewal or regeneration of the world. It is like a new creation. The Greek word is palingenesiāi, and it means the new birth of the world.60 In that new world Jesus will sit on his glorious throne. In that new world Christians will judge (or rule) the world with Christ. Indeed Christians will even judge the angels (1 Cor. 6:2-3). 61
“And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit eternal life” (19:29). It would be well for us to look at what Mark has for this verse: “‘I tell you the truth,’ Jesus replied, ‘no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields—and with them, persecutions) and in the age to come, eternal life” (Mk. 10:29-30). We must not miss the fact that our blessings for the righteous will be accompanied by persecutions.
In our poor attempts at discipleship my wife and I have experienced this promise of Jesus coming true in our lives. In order to work for the Lord in Israel for sixteen years we had to give up a nice home, leave behind our three maturing children, leave our aging parents, our many friends, our business, and a host of other things. The departure was heartbreaking.
However, over the many years we have lived in luxurious homes in Jerusalem and the Galilee. We have had many other wonderfully nice homes opened up to us as we have traveled and ministered. We have grown very close to many brothers and sisters in the Lord and many mothers in the faith. Often these spiritual relationships have become even more precious than some of our own blood relationships. We have a new family of faith now that stretches around the world. God has not given us fields but he has given us the bountiful produce of many fields, a bounty for which we did not have to labor. For example, the benevolent Galilee farmers used to regularly dump mangoes, grapefruit and other produce in the yard of our study center.
He has taught us that the use and enjoyment of wealth is far more advantageous than the ownership thereof. Those who own wealth must concern themselves with it and often worry about the wealth they own. We have no such worries, only blessings.
“But many who are first will be last, and many who are last will be first” (19:30). This axiom will be repeated in 20:16. No doubt it is one of heaven’s great principles. This truth turns upside down the revered standards of this world. People crowd in and climb over others to gain success but that does not work in the kingdom of heaven. I have often taught that if there is a struggle in the church today it should be a struggle over who sits in the lowest seat.