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John MacArthur · Citado em PreceptAustin
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MacArthur - By quoting from Genesis 1:27 and Genesis 2:24, Jesus was saying, "Your argument is not with Me, but with God." His words must have stung the proud, self-righteous Pharisees, who considered themselves to be the supreme authorities on Scripture. (See Matthew Commentary - Page 165) R C H
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MacArthur - The idea of close bonding and interrelationship is seen in the modern Hebrew word for marriage, kiddushin, a word closely related to the terms for holy and sanctified, which have the basic meaning of being set apart and consecrated. This meaningful word for marriage beautifully expresses the consecration of husband and wife to each other as well as to God. Marriage as God has always intended it to be involves the total commitment and consecration of husbands and wives to each other and to Him as the divine author of their union and witness to their covenant.....They are therefore indivisible and inseparable, except through death. In God's eyes they become the total possession of each other, one in mind and spirit, in goals and direction, in emotion and will. When they have a child it becomes the perfect emblem and demonstration of their oneness, because that child is a unique product of the fusion of two people into one flesh and carries the combined traits of both parents. (See Matthew Commentary - Page 165)
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MacArthur explains what Moses commanded as alluded to in Mk 10:5+ - The command is simply that, if a divorced woman remarries and that husband divorces her or dies, her first "former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled" (Dt 24:4). It is to that commandment regarding remarriage, not a commandment to divorce, as some have supposed, that Jesus refers here and in Mark 10:5.Because the penalty for adultery was death, the indecency mentioned here obviously referred to some kind of sexual looseness or lewdness that came short of adultery. And it was because such indecency, vile as it might have been, was not sufficient grounds for divorce that the divorced wife was defiled by remarriage and could not be taken back by her first husband. Because her divorce to her first husband had no sufficient grounds and thus was invalid, she became an adulteress, and therefore defiled, when she married again. That is why John the Baptist declared that Herod Antipas and Herodias were living in adultery. In God's sight, she was still "the wife of his brother Philip" (Matt. 14:3-4). For the first husband to take back a defiled woman would be unholy. (See Matthew Commentary - Page 168) D Edmond Hiebert comments that the Pharisees "pointed out the law’s procedure for divorce: that if they wanted to put away a wife, repudiate her, and terminate the marriage, they were to write a bill of divorcement, prepare a written divorce certificate as the formal instrument for her dismissal. Their statement emphasized the privilege of divorce but did not mention the legal restrictions Moses had stipulated. They were interested in the legal aspect of the issue—the law’s provision for the practice of divorce—but not in its deeper moral aspect. They were more concerned with their own rights within the limits of the law than with the matter of God’s will when facing the problem of divorce. The Mosaic legislation did not establish or sanction divorce but simply recognized the husband’s right to put away his wife under certain conditions. It was intended to put a restraint upon an evil practice to prevent worse situations from arising. The requirement to write a bill of divorce made it necessary for the husband to state a formal reason for the action. Matthew noted that he had “to give” the wife the written divorce. For a valid divorce, the bill of divorcement must be written and delivered to the repudiated wife. The requirement restrained the rash and heartless dismissal of a wife and served to give the wife so treated at least some character and protection." (The Gospel of Mark: An Expositional Commentary) D. A. Carson: But what was the “indecency” in Moses’ day that allowed for divorce? “Something indecent” could not be equated with adultery, for the normal punishment for that was death, not divorce (Dt 22:22)—though it is not at all clear that the death penalty was in fact regularly imposed for adultery (cf. Henry McKeating, “Sanctions against Adultery in Ancient Israelite Society,” JSOT 11 [1979]: 57–72). Nor could the indecency be suspicion of adultery, for which the prescribed procedure was the bitter-water rite (Nu 5:11–31). Yet the indecency must have been shocking. Ancient Israel took marriage seriously. The best assumption is that the indecency was any lewd, immoral behavior, sometimes including, but not restricted to, adultery—e.g., homosexuality or sexual misconduct that fell short of intercourse. NET NOTE - A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10). NET NOTE - ‡ Although the majority of witnesses (B C W 078 087 f13 33 𝔐 syp,h) have αὐτήν (autēn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ f1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
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MacArthur points out that "In other words, the message Jesus wanted to get across to those exponents of easy divorce and remarriage is that illegitimate divorce followed by remarriage makes adulterers of everyone involved....Although in this passage and in Matthew 5:32 Jesus spoke only of a man who divorces his wife, the same principle applies to a woman who divorces her husband. That situation is not mentioned by the Lord because it was virtually unheard of. Although a Jewish man could divorce his wife on the most trivial grounds, "for any cause at all" (Matt. 19:3), a Jewish woman could rarely divorce her husband even on the most serious grounds. A divorce on any other grounds than immorality, that is, adultery by one of the spouses, is always illegitimate, regardless of which one initiates the divorce. Jesus here uses immorality and adultery synonymously. He was saying that divorce that does not result from adultery results in adultery if there is remarriage...The qualification except for immorality clearly permits the innocent party who marries another to do so without committing adultery. (See Matthew Commentary - Page 171) Henry
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MacArthur explains that "Although eternal life obviously carries the idea of being an everlasting reality it does not refer simply to unending existence (Ed: Although of course that is also wonderfully true). Even ancient pagans knew that mere unending existence would not necessarily be desirable. According to Greek mythology, Aurora, goddess of the dawn, fell in love with a young mortal named Tithonus. When Zeus offered to provide anything she wished for her human lover, she asked that he might never die. The wish was granted, but because she had not asked that Tithonus remain forever young, he continued to grow older and more decrepit. Instead of being blessed, he was cursed to perpetual degeneration. If, as William Hendriksen insightfully observes, "'life' means active response to one's environment," then eternal life must mean active response to that which is eternal, namely God's heavenly realm. Just as physical life is the ability to live and move and respond in the physical world, eternal life is the ability to live and move and respond in the heavenly world. Eternal life is first of all a quality of existence, the divinely-endowed ability to be alive to God and the things of God. The Jews saw it as that which fills the heart with hope of life after death. The unsaved person is spiritually alive only to sin (Ed: That's a mind boggling thought!). But when he receives Christ as Lord and Savior, he becomes alive to God and to righteousness (Ro 6:1-10, 11-13). That is the essence of eternal life, the life of God's own Son dwelling within." (See Matthew Commentary) Eternal life always refers primarily to a QUALITY of life and not so much a QUANTITY of life. While this may sound simplistic or self-evident, the very fact that the rich young ruler sought eternal life indicates that he recognized he had a need for eternal life. Something was missing in his life. In the world's eyes, he had it all, but in God's eyes he didn't have anything of eternal value. He is like so many in Europe, Japan and America who are relatively wealthy and so feel no need for eternal life. After all "Life is Good" is the mantra of our day -- look at the bumper stickers, social media posts, advertisements, etc. The tragedy is the lost world thinks that life is good because they have "things," but the truth is their life is tragically empty. They know they are not alive to God but could care less. But God in His grace and mercy has set eternity in the hearts of all men (Eccl 3:11), but most pridefully refuse to follow this divinely implanted instinct. As Daniel Estes put it "humans are bound by time, but they are wired for eternity. They intuitively know that there must be meaning somewhere, and that they were made for more than vain toil.” The rich young ruler was willing to acknowledge that he was made for something more than "chasing after the wind." And so he seems to be off to such a promising start. Matthew Henry Concise - Mt 19:16-22. Christ knew that covetousness was the sin which most easily beset this young man; though he had got honestly what he possessed, yet he could not cheerfully part with it, and by this his want of sincerity was shown. Christ's promises make his precepts easy, and his yoke pleasant and very comfortable; yet this promise was as much a trial of the young man's faith, as the precept was of his charity and contempt of the world. It is required of us in following Christ, that we duly attend his ordinances, strictly follow his pattern, and cheerfully submit to his disposals; and this from love to him, and in dependence on him. To sell all, and give to the poor, will not serve, but we are to follow Christ. The gospel is the only remedy for lost sinners. Many abstain from gross vices who do not attend to their obligations to God. Thousands of instances of disobedience in thought, word, and deed, are marked against them in the book of God. Thus numbers forsake Christ, loving this present world: they feel convictions and desires, but they depart sorrowful, perhaps trembling. It behoves us to try ourselves in these matters, for the Lord will try us. Eternal (166)(aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26 - God's attribute). Aionios (eternal) is the exact antithesis of proskairos (temporal). Gotquestions comments that aionios "carries the idea of quality as well as quantity. In fact, eternal life is not really associated with “years” at all, as it is independent of time. Eternal life can function outside of and beyond time, as well as within time." Ponder that thought beloved! Life (2222)(zoe) in Scripture is used to refer to physical life (Ro 8:38+ Php 1:20+, etc) but more often to to supernatural life in contrast to a life subject to eternal death (Jn 3:36+). Zoe speaks of a quality of life of fullness which alone belongs to God the Giver of life and is available to His children now (Ro 6:4+ Ep 4:18+) as well as in eternity future (Mk 10:30+, Titus 1:2+). Uses of Zoe in Mark - Mk. 9:43; Mk. 9:45; Mk. 10:17; Mk. 10:30. The ethical and spiritual qualities of this life which God is, are communicated to the sinner when the latter places his faith in the Lord Jesus as Saviour, and this becomes the new, animating, energizing, motivating principle which transforms the experience of that individual, and the saint thus lives a Christian life. Eternal life in Mark - Mark 10:17, Mark 10:30 Richards writes that "Zoe in classical Greek refers to natural life--the principle that enables living things to move and to grow. In the NT, zoe focuses on the theological meaning rather than on the biological. From the perspective of the NT, in every respect life is the counterpart of death. Each book of the NT speaks of zoe. In each, the principle of life lifts our vision beyond our earthly existence to reveal a unique quality of life that spans time and eternity and that has its roots in God. It is the biblical use and meaning of zoe that most concerns us as we examine what the NT says about life. (Richards, L O: Expository Dictionary of Bible Words: Regency) Eternal life always refers primarily to a QUALITY of life and not so much a QUANTITY of life. The phrase is not found in the Old Testament although the equivalent "everlasting life" is found in Daniel 12:2+ (which is an excellent verse to substantiate the tragic truth that spiritual death like spiritual life is everlasting, as the same Hebrew verb olam modifies both conditions. 🙏 THOUGHT - Eternal punishment is forever beloved [cf Mt 25:46+]. Dear fellow believer, we must believe that truth, not to shock others so much as to shock ourselves into this absolute reality, one that the Spirit of God will/can use to motivate us deeply to boldly share the Gospel (cf Acts 4:31+) with those who are only one heartbeat away from everlasting punishment! May our Father stir our hearts with this truth and grant us the gift of Spirit enabled boldness and spiritual vision to recognize the opportunities (Col 4:5-6+) He gives us to share the Gospel with those who will be otherwise forever lost. Amen. When was the last time you really pondered the concept that you are living in eternity NOW and that what you do for Jesus in the temporal NOW will impact your FOREVER in eternity? 🙏 THOUGHT - Another side thought is that eternal life for believers is NOW. Too many believers are living their lives for the temporal rather than the eternal, in part because they do not fully grasp that they are living in "eternity" today, right NOW. If we come to fully grasp all that "the hope of eternal life (Titus 1:2), this reality has the potential to radically transform our approach to our temporal existence. It is the difference between what I like to call "vertical vision" (eternal perspective) versus "horizontal vision" (temporal perspective). If you are living for eternity (vertically so to speak), it will affect every decision you make in time (horizontally, so to speak). See discussion of "Vertical Vision." Kenneth Wuest (in comments on 2Pe 1:3) writes that zoe "speaks of life in the sense of one who is possessed of vitality and animation. It is used of the absolute fulness of life, both essential and ethical, which belongs to God. It is used to designate the life which God gives to the believing sinner, a vital, animating, spiritual, ethical dynamic which transforms his inner being and as a result, his behavior. (In comments on 1John 1:2
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MacArthur on regeneration - Here the term does not carry its normal theological meaning of personal regeneration (cf. Titus 3:5). Instead, Jesus was speaking of "the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time" (Ac 3:21). This is a reference to the earthly kingdom described in Rev 20:1-15, when believers will sit with Christ on His throne (Rev 3:21). (See The MacArthur Bible Commentary Page 1161) Moody Bible Commentary - Regeneration (v. 28) is used again in the NT only in Titus 3:5 where it refers to the regenerating work of the Spirit for the believer. But here it refers to the future renewal of the earth when the curse is lifted (Ro 8:18-25) during the "new age," the millennial kingdom, when Jesus comes to reign upon the earth. The disciples will judge the twelve tribes of Israel. This is a significant promise because it shows that the disciples were not only the foundation of the Church (Eph 2:20-22) but also the leaders of the remnant of Israel (Ro 11:1-6). Jewish believers have this unique status as members both of the Church and Israel. This promise was probably made only to the twelve as a unique group, but the NT indicates that all believers will participate with Christ in His judgment of the earth (Mt 25:21; Ro 16:20; 1Co 6:2; Rev 2:26-27; Rev 3:21). (See The Moody Bible Commentary - Page 593) John Phillips on the regeneration - The Lord's answer leaped over the church age. What the Lord called "the regeneration" looks ahead to the millennial age-the time of making all things new, the coming golden age when the curse will be largely removed from the earth, men will learn war no more, deserts will blossom as the rose, and a centenarian will be a youth. During the millennium the Lord will rule over the whole world. Jerusalem will be the world's capital and Jews will administer the earthly empire. The twelve apostles will have authority over the twelve reconstituted tribes of Israel. Each apostle will control tremendous wealth and wield enormous power. The rich young ruler forfeited his place in the millennial kingdom for the sake of his puny purse. Judas would throw away his reward for the sake of thirty pieces of silver. Both might have helped rule an empire. (See Exploring the Gospel of Matthew: An Expository Commentary - Page 387) Henry
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MacArthur on regeneration - "The term paliggenesia (regeneration) literally means new birth. It was used by Josephus for the new birth of the Jewish nation after the Babylonian Captivity and by Philo of the new birth of the earth after the Flood and after its destruction by fire. It is used only twice in the New Testament, here and in Titus 3:5, where Paul uses it to refer to the personal new birth of believers. In the present passage, however, Jesus uses it to represent the rebirth of the earth under His sovereign dominion at the time of His second coming. It will be paradise regained and a global parallel to the individual rebirth of Christians. (Bolding added) (Ed: E.g., see comments on Isaiah 35:1-10) The earth and the world of men will be given a new nature, described in great detail by the Old Testament prophets and by John in Revelation 20:1–15. Just as they have been given spiritual life and a new nature in Jesus Christ but are not yet perfected, so there will be a rebirth of the earth that is divinely recreated. Although it will not yet be a totally new earth (Rev. 21:1), it will nevertheless be wonderfully superior to the present fallen and unredeemed earth. It was the belief of the Jews that Messiah would renew the earth and heavens, based on the prophecy of Isaiah 65:17 and 66:22. Peter called it “the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient times” (Acts 3:21). All believers will sit on the throne of Christ (Rev. 3:21), exercising authority over the people of the earth (Rev. 2:26), while the apostles are uniquely ruling restored Israel. This cannot be the eternal state described in Revelation 21:12–14, where twelve gates in the New Jerusalem are inscribed with the names of the twelve tribes and twelve foundations are inscribed with the names of the twelve apostles. At the time of the restoration of the earth, righteousness will flourish, peace will abound, Jerusalem will again be exalted, health and healing will prevail, the earth will produce food as never before, the lion will lay down in peace with the lamb, the deserts will blossom, and life will be long. The age-old curse that began with the Fall will then be limited, in anticipation of its being eliminated completely in the eternal state to follow (Rev. 22:3). As God had long before predicted, the Messiah, the Lord’s Anointed, will then receive all the nations as His inheritance and have the very ends of the earth as His possessions. “Thou shalt break them with a rod of iron,” the psalmist declared; “Thou shalt shatter them like earthenware” (Ps. 2:2, 8–9). Then the Son of Man will sit on His glorious throne, as King of kings and Lord of lords (Rev. 19:16). This is a reference to the prophecy of Daniel 7:13–14, where God, “the Ancient of Days,” gives the kingdom to the Son of Man. Jesus is affirming the reality that He will rule in the coming kingdom. At that time the redeemed of all the ages will also reign with Him. “Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him” (Dan. 7:27; cf. 1 Cor. 6:2; Rev. 20:4). The nation of Israel will be restored, and sharing Christ’s rule over her will be the Twelve apostles, who also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matthias, who took Judas’s place among the apostles shortly before Pentecost (Acts 1:26), will join the other eleven on the twelve thrones (cf. Dan. 7:22 and Isa. 1:26). Because amillennial interpreters do not believe in a literal thousand-year kingdom on earth or in Israel’s national restoration, they take the twelve thrones and the twelve tribes as being purely figurative. One such writer made no attempt to discern Jesus’ meaning but simply commented, “Now we have to wonder what our Lord meant by the twelve tribes of Israel.” If Jesus was referring to a real reigning on His part when He spoke of His throne, He must be referring to literal thrones that the apostles would sit upon while literally judging the twelve tribes of Israel. And as already noted, this millennial truth is also revealed elsewhere in Scripture. The Word makes clear that in the reign of Christ over the world, He will be sovereign and rule over Jews and Gentiles with righteousness, peace, and immediate justice. He will be worshiped as supreme Lord, and His kingdom will bring prosperity, healing, health, and blessedness. (See The MacArthur Commentary) Regeneration (3824) paliggenesia or palingenesia from the adverb palin = back, again, back again + noun genesis = origin, race and birth in turn derived from ginomai = cause to be ["gen"-erate], to become, to begin to be or to come into existence) means literally a birth again and so to be born again. In every day speech paliggenesia denoted various kinds of renewal -- the return or restoration of something, return to former circumstances, termination of captivity, restoration to health following a birth or illness. Greek-speaking Jews use paliggenesia to describe the land following the Flood (e.g. Philo; Josephus, Antiquities, 11.3.96). Charles Swindoll - EXCURSUS: A FUTURE FOR ISRAEL? MATTHEW 19:28 Many Christians today are convinced that God’s plan for ethnic Israel has come to an end. Some believe that the promises about Israel being a glorious nation and receiving future blessing in the Holy Land have been abolished because of Israel’s past unfaithfulness. Others have determined that these promises have been fulfilled in a spiritual sense through Christ and the church. Some theologians propose that Israel has been replaced by the church and that ethnic Jews have been divorced by God, having no future in God’s plan. But the New Testament assures us that God plans to bring about the fulfillment of those promises through Jesus Christ. Although most ethnic Jews have been in a state of unbelief since the time of Jesus, God will one day bring a remnant to faith in Christ and restore them in the land promised to their forefathers (e.g., Gen. 13:14–15). Jesus Himself promised the apostles, “In the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28). Before Christ’s ascension, the disciples eagerly inquired about the timing of that earthly kingdom when they asked, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6). It is significant that Jesus didn’t reject their literal interpretation and expectation of a future fulfillment of these earthly promises. Instead, He simply told them that they would not be able to know the timing of this restoration (Acts 1:7–8). Years later, the apostle Paul addressed the issue of Israel’s unbelief by declaring that their rebellion would one day be reversed: “A partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved” (Rom. 11:25–26). In other words, when God has accomplished His purposes through the church in bringing droves of Gentiles to Christ, He will again turn His attention to the nation of Israel and bring them to faith in Christ. We can see the beginnings of this future for Israel in the prophecy of the sealing of the 144,000 in Revelation 7:1–8. This will occur during the end-times events leading up to the return of Christ. Why is the restoration of Israel important? Because God’s very reputation as a promise keeper is at stake! With explicit reference to the calling of Israel, Paul said, “For the gifts and the calling of God are irrevocable” (Rom. 11:29). It’s as simple as that. If we can’t trust God to keep His promises to Israel (see Jer. 31:35–37), how can we trust Him to keep His promises to us (Rom. 8:35–39)? Never doubt it: God will do what He said He will do! (See Insights on Matthew 16--28 - Page 117) Matthew 19:29 “And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name’s sake, will receive many times as much, and will inherit eternal life. KJV Matthew 19:29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life. BGT Matthew 19:29 καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ὀνόματός μου, ἑκατονταπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. NET Matthew 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. CSB Matthew 19:29 And everyone who has left houses, brothers or sisters, father or mother, children, or fields because of My name will receive 100 times more and will inherit eternal life. ESV Matthew 19:29 And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold and will inherit eternal life. NIV Matthew 19:29 And everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. NLT Matthew 19:29 And everyone who has given up houses or brothers or sisters or father or mother or children or property, for my sake, will receive a hundred times as much in return and will inherit eternal life. NRS Matthew 19:29 And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name's sake, will receive a hundredfold, and will inherit eternal life. NJB Matthew 19:29 And everyone who has left houses, brothers, sisters, father, mother, children or land for the sake of my name will receive a hundred times as much, and also inherit eternal life. NAB Matthew 19:29 And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life. YLT Matthew 19:29 and every one who left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my name's sake, an hundredfold shall receive, and life age-during shall inherit; And everyone: Mt 16:25 Mk 10:29,30 Lu 18:29,30 1Co 2:9 brothers or sisters: Mt 8:21,22 10:37,38 Lu 14:26 2Co 5:16 Php 3:8 for My name’s sake: Mt 5:11 10:22 Lu 6:22 Jn 15:19 Ac 9:16 1Pe 4:14 3Jn 1:7 and: Mt 13:8,23 inherit: Mt 19:16 25:34,46 Related Passages: Mark 10:29-30+ Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, 30 but that he will receive a hundred times as much now in the present age (REWARD IS IN THIS LIFE!), houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. Luke 18:29-30+ And He said to them, "Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times as much at this time (REWARD IS IN THIS LIFE!) and in the age to come, eternal life.” THE R.O.I. IS IN THIS WORLD AND OUT OF THIS WORLD! And everyone (NOT JUST THE 12 DISCIPLES) who has left (aphiemi) houses or brothers or sisters or father or mother or children or farms (agros) for My name’s sake, Jesus is speaking of counting the cost of following Him, of living for His Name (If you have stood up for Jesus at work, school, etc, you know exactly what this means!). Note that Jesus is NOT advocating abandoning families or domestic responsibilities in order to serve the kingdom. To say this would be be counter to His command for children to honor their parents (Mt 15:4). Will receive many times (more literally = "100 times") as much - NAS is not the best translation (IMO). NET has "will receive a hundred times as much." Luke adds at this time to the promise will receive many times as much. How is it believers receive many times as much now? This may at times be material blessings in this life, but far more important and likely Jesus refers to the spiritual blessings believers receive in this short time on earth. E.g., Paul wrote of these blessings in (Eph 1:3+) "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ." Note also the "reward" in Mark 10:30 of "persecutions"! Stu Weber: Believers should not feel guilty about anticipating eternal reward. If it were a shameful thing, God would not have promised it so prominently throughout Scripture. The truth is that we need motivation, something to press on toward (Phil. 3:12-14). The eternal perspective, seeking God's prize, is the only mature perspective (Phil. 3:14). (See Holman New Testament Commentary - Matthew) Moody Bible Commentary - The promise of Mt 19:29 is not a literal one, since one cannot have 100 literal mothers! God is no man's debtor: if Jesus' disciples were shunned by family members, they would find within the messianic community a hundred surrogate loved ones, in addition to eternal life. (See The Moody Bible Commentary - Page 593) All who give up anything for Christ will one day reap enormous rewards. John Phillips on 100 times as much - What bank on earth can guarantee a return as great as "an hundredfold [10,000 percent]"? The Lord enumerated the things on which people most often set their hearts. He began with houses and ended with lands. In between He listed the most cherished members of the family circle. All who give up anything for Christ will one day reap enormous rewards. Although the promise doubtless has millennial and eternal overtones, many a servant of God who has given up the comforts of home and the security of wealth for the Lord's sake, has found himself mothered by hundreds of God's saints and has been the recipient of countless deeds of kindness in this life. Thus in Romans 16:13 Paul could write, "Salute Rufus chosen in the Lord, and his mother and mine." Dan Crawford once said that the mother of Rufus was claimed by Paul as one of his ten thousand mothers in Christ. (See Exploring the Gospel of Matthew: An Expository Commentary - Page 387) Matthew
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MacArthur - Jesus’ words, “Many who are first shall be last; and the last, first,” may have been a common proverb. But since He used it on several occasions and it is not found in other literature, it seems more likely that He originated the expression Himself. In the parable that follows, Jesus illustrated His intended application of the proverb. He states plainly that the theme of the parable is the kingdom of heaven, the subject He had been dealing with since the rich young ruler approached Him. That man wanted to know how to receive eternal life (Mt 19:16), which every Jew knew was equivalent to the hope of salvation and heavenly citizenship. Following up on that incident, Jesus warned His disciples about the great barrier that riches can be to entering the kingdom, and then declared the impossibility of entering by man’s own resources and efforts and the possibility of entering only by God’s gracious power (Mt 19:23–29). (See Matthew Commentary) Leon