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Matthew 19:16. And, lo, one. Luke says that he was a ruler, (ἄρχων,) that is, a man of very high authority, not one of the common people. ⁶¹⁶⁶¹⁶     “Que c’estoit un prince ou seigneur; c’est a dire, un homme d’estat et de grande authorite;” — “that he was a prince or lord; that is to say, a man of rank and of great authority.” And though riches procure respect, ⁶¹⁷⁶¹⁷     “Combien que les richesses rendent un homme honorable au monde;” — “though riches render a man honorable in the world.” yet he appears to be here represented to have been held in high estimation as a good man. For my own part, after weighing all the circumstances, I have no doubt that, though he is called a young man, he belonged to the class of those who upheld the integrity of the Elders, by a sober and regular life. ⁶¹⁸⁶¹⁸     “Non point par trahison, et pour surprendre Christ;” — “not by treachery, and to take Christ by surprise.” He did not come treacherously, as the scribes were wont to do, but from a desire of instruction; and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, ⁶¹⁹⁶¹⁹     “Pource qu’ils sont enveloppez de ie ne scay quelle ombre de sainctete;” — “because they are covered by I know not what shadow of holiness.” hardly relish the doctrine of the Gospel.

But, in order to form a more correct judgment of the meaning of the answer, we must attend to the form of the question. He does not simply ask how and by what means he shall reach life, but what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to the keeping of the law, which unquestionably is the way of life, as I shall explain more fully afterwards.

17. Why callest thou me good? I do not understand this correction in so refined a sense as is given by a good part of interpreters, as if Christ intended to suggest his Divinity; for they imagine that these words mean, “If thou perceivest in me nothing more exalted than human nature, thou falsely appliest to me the epithet good, which belongs to God alone.” I do acknowledge that, strictly speaking, men and even angels do not deserve so honorable a title; because they have not a drop of goodness in themselves, but borrowed from God; and because in the former, goodness is only begun, and is not perfect. But Christ had no other intention than to maintain the truth of his doctrine; as if he had said, “Thou falsely callest me a good Master, unless thou acknowledgest that I have come from God.” The essence of his Godhead, therefore, is not here maintained, but the young man is directed to admit the truth of the doctrine. He had already felt some disposition to obey; but Christ wishes him to rise higher, that he may hear God speaking. For — as it is customary with men to make angels of those who are devils — they indiscriminately give the appellation of good teachers to those in whom they perceive nothing divine; but those modes of speaking are only profanations of the gifts of God. We need not wonder, therefore, if Christ, in order to maintain the authority of his doctrine, directs the young man to God.

Keep the commandments. This passage was erroneously interpreted by some of the ancients, whom the Papists have followed, as if Christ taught that, by beeping the law, we may merit eternal life On the contrary, Christ did not take into consideration what men can do, but replied to the question, What is the righteousness of works? or, What does the Law require? And certainly we ought to believe that God comprehended in his law the way of living holily and righteously, in which righteousness is included; for not without reason did Moses make this statement,

He that does these things shall live in them, (Leviticus 18:5;)

and again,

I call heaven and earth to witness that l have
this day showed you life, (Deuteronomy 30:19.)

We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly — if there were such a man — would obtain life for himself. But as we are all destitute of the glory of God, (Romans 3:23,) nothing but cursing will be found in the law; and nothing remains for us but to betake ourselves to the undeserved gift of righteousness. And therefore Paul lays down a twofold righteousness, the righteousness of the law, (Romans 10:5,) and the righteousness of faith, (Romans 10:6.) He makes the first to consist in works, and the second, in the free grace of Christ.

Hence we infer, that this reply of Christ is legal, because it was proper that the young man who inquired about the righteousness of works should first be taught that no man is accounted righteous before God unless he has fulfilled the law, ⁶²⁰⁶²⁰     “Sinon qu'il ait accompli toute la loy de poinct en poinct;” — “unless he has fulfilled all the law in every point." (which is impossible,) that, convinced of his weakness, he might betake himself to the assistance of faith. I acknowledge, therefore, that, as God has promised the reward of eternal life to those who keep his law, we ought to hold by this way, if the weakness of our flesh did not prevent; but Scripture teaches us, that it is through our own fault that it becomes necessary for us to receive as a gift what we cannot obtain by works. If it be objected, that it is in vain to hold out to us the righteousness which is in the law, (Romans 10:5,) which no man will ever be able to reach, I reply, since it is the first part of instruction, by which we are led to the righteousness which is obtained by prayer, it is far from being superfluous; and, therefore, when Paul says, that the doers of the law are justified, (Romans 2:13,) he excludes all from the righteousness of the law.

This passage sets aside all the inventions which the Papists have contrived in order to obtain salvation. For not only are they mistaken in wishing to lay God under obligation to them by their good works, to bestow salvation as a debt; but when they apply themselves to do what is right, they leave out of view the doctrine of the law, and attend chiefly to their pretended devotions, as they call them, not that they openly reject the law of God, but that they greatly prefer human traditions. ⁶²¹⁶²¹     “D’autant qu’ils font bien plus grand cas de leurs traditions humaines, que des commandemens de Dieu;” — “because they set far higher value on their human traditions than on the commandments of God.” But what does Christ say? That the only worship of which God approves is that which he has prescribed; because obedience is better to him than all sacrifices, ⁶²²⁶²²     “Pource qu’il estime plus obeissance que tous les sacrifices du monde;” — “because he esteems obedience more than all the sacrifices in the world.” (1 Samuel 15:22.) So then, while the Papists are employed in frivolous traditions, let every man who endeavors to regulate his life by obedience to Christ direct his whole attention to keep the commandments of the law.

18. Thou shalt not murder It is surprising that, though Christ intended to show that we are bound to obey the whole law, he should mention the second table only; but he did so, because from the duties of charity the disposition of every man is better ascertained. Piety towards God holds, no doubt, a higher rank; ⁶²³⁶²³     “Vray est qu’entre les commandemens ceux qui parlent de la recognoissance que nous devons a Dieu tienent le premier degre;” — “it is true that, among the commandments, those which speak of the acknowledgment which we owe to God hold the first rank.” but as the observation of the first table is often feigned by hypocrites, the second table is better adapted for making a scrutiny. ⁶²⁴⁶²⁴     “A faire examen pour cognoistre les personnes;” — “to make a scrutiny for knowing persons.” Let us know, therefore, that Christ selected those commandments in which is contained a proof of true righteousness; but by a synecdoche he takes a part for the whole. As to the circumstance of his placing that commandment last which speaks of honoring parents, it is of no consequence, for he paid no attention to the regular order. Yet it is worthy of notice, that this commandment is declared to belong to the second table, that no one may be led astray by the error of Josephus, who thought that it belonged to the first table. ⁶²⁵⁶²⁵     Josephus says that there were five on each table, from which it must be inferred, that he considered the Fifth commandment as belonging to the First Table. His words are: He showed them the two tables, with the ten commandments engraven upon them, Five upon each table; and the writin was by the hand of God. — (Ant. 3. 6, 8.) — Ed. What is added at the end, Thou shalt love thy neighbor, contains nothing different from the former commandments, but is, general explanation of them all.

The young man saith to him. The law must have been dead to him, when he vainly imagined that he was so righteous; for if he had not flattered himself through hypocrisy, it was an excellent advice to him to learn humility, to contemplate his spots and blemishes in the mirror of the law. But, intoxicated with foolish confidence, he fearlessly boasts that he has discharged his duty properly from his childhood. Paul acknowledges that the same thing happened to himself, that, so long as the power of the law was unknown to him, he believed that he was alive; but that, after he knew what the law could do, a deadly wound was inflicted on him, (Romans 7:9.) So the reply of Christ, which follows, was suited to the man’s disposition. And yet Christ does not demand any thing beyond the commandments of the law, but, as the bare recital had not affected him, Christ employed other words for detecting the hidden disease of avarice.

I confess that we are nowhere commanded in the law to sell all; but as the design of the law is, to bring men to self-denial, and as it expressly condemns covetousness, we see that Christ had no other object in view than to correct the false conviction of the young man. ⁶²⁶⁶²⁶     “La fausse persuasion et presomption de ee ieune homme;” — “the false conviction and presumption of this young man.” for if he had known himself thoroughly, as soon as he heard the mention of the law, he would have acknowledged that he was liable to the judgment of God; but now, when the bare words of the law do not sufficiently convince him of his guilt, the inward meaning is expressed by other words. If Christ now demanded any thing beyond the commandments of the law, he would be at variance with himself. He just now taught that perfect righteousness is comprehended in the commandments of the law: how then will it agree with this to charge the law with deficiency? Besides, the protestation of Moses, (Deuteronomy 30:15,) which I formerly quoted, would be false.

Matthew 19:22. He went away sorrowful. The result at length showed how widely distant the young man was from that perfection to which Christ had called him; for how comes it that he withdraws from the school of Christ, but because he finds it uneasy to be stripped of his riches? But if we are not prepared to endure poverty, it is manifest that covetousness reigns in us. And this is what I said at the outset, that the order which Christ gave, to sell all that he had, was not an addition to the law, but the scrutiny of a concealed vice. ⁶²⁹⁶²⁹     “Que c’a este pour sonder et descouvrir un vice cache;” — “that it was to search and discover a concealed vice.” For the more deeply a man is tainted by this or the other vice, the more strikingly will it be dragged forth to light by being reproved. We are reminded also by this example that, if we would persevere steadily in the school of Christ, we must renounce the flesh. This young man, who had brought both a desire to learn and modesty, withdrew from Christ, because it was hard to part with a darling vice. The same thing will happen to us, unless the sweetness of the grace of Christ render all the allurements of the flesh distasteful to us. Whether or not this temptation was temporary, so that the young man afterwards repented, we know not; but it may be conjectured with probability, that his covetousness kept him back from making any proficiency.

Matthew 19:23. A rich man will with difficulty enter. Christ warns them, not only how dangerous and how deadly a plague avarice is, but also how great an obstacle is presented by riches. In Mark, indeed, he mitigates the harshness of his expression, by restricting it to those only who place confidence in riches But these words are, I think, intended to confirm, rather than correct, the former statement, as if he had affirmed that they ought not to think it strange, that he made the entrance into the kingdom of heaven so difficult for the rich, because it is an evil almost common to all to trust in their riches Yet this doctrine is highly useful to all; to the rich, that, being warned of their danger, they may be on their guard; to the poor, that, satisfied with their lot, they may not so eagerly desire what would bring more damage than gain. It is true indeed, that riches do not, in their own nature, hinder us from following God; but, in consequence of the depravity of the human mind, it is scarcely possible for those who have a great abundance to avoid being intoxicated by them. So they who are exceedingly rich are held by Satan bound, as it were, in chains, that they may not raise their thoughts to heaven; nay more, they bury and entangle themselves, and became utter slaves to the earth. The comparison of the camel., which is soon after added, is intended to amplify the difficulty; for it means that the rich are so swelled with pride and presumption, that they cannot endure to be reduced to the straits through which God makes his people to pass. The word camel denotes, I think, a rope used by sailors, rather than the animal so named. ⁶³³⁶³³     “Vray est que le mot CAMELUS, dont a use l’Evangeliste, significant un chameau qu’un chable: mats i’aime mieux le prendre en la derniere signification pour une grosse carde de nayire.” — “It is true that the word κάμηλος which the Evangelist has employed, means both a camel and a cable; but I prefer taking it in the latter signification for a large rope used by sailors.” The two English words camel and cable closely resemble each other, and the corresponding Greek words differ only by a single vowel; κάμηλος, denoting a camel, and κάμιλος a cable or rope It does not appear that Calvin; relied on certain Manuscripts of no good authority, which substitute καμίλον, for καμήλον. But he adopted the notion equally unfounded, that Greek writers sometimes used κάμηλος, in the sense of κάμιλος. Had due allowance been made for the boldness of Eastern imagery, the supposed difficulty would have disappeared, and the most refined taste would have been fully gratified. The poet Southey has seized the true spirit of the passage: — “S. The camel and the needle, Is that then in your mind? “T. Even so. The text Is gospel wisdom. I would ride the camel, — Yea leap him flying, through the needle’s eye, As easily as such a pampered soul Could pass the narrow gate.” At one period, critics showed a strong leaning to the idea of cable, which our Author favors, but have now very generally abandoned it, and returned to the true reading. — Ed

25. And his disciples, when they heard these things, were greatly amazed. The disciples are astonished, because it ought to awaken in us no little anxiety, that riches obstruct the entrance into the kingdom of God; for, wherever we turn our eyes, a thousand obstacles will present themselves. But let us observe that, while they were struck with astonishment, they did not shrink from the doctrines of Christ. The case was different with him who was lately mentioned; for he was so much alarmed by the severity of the commandment, that he separated from Christ; while they, though trembling, and inquiring, who can be saved? do not break off in an opposite direction, but are desirous to conquer despair. Thus it will be of service to us to tremble at the threatenings of God: whenever he denounces any thing that is gloomy or dreadful, provided that our minds are not discouraged, but rather aroused.

26. With men this is impossible. Christ does not entirely free the minds of his disciples from all anxiety; for it is proper that they should perceive how difficult it is to ascend to heaven; first, that they may direct all their efforts to this object; and next, that, distrusting themselves, they may implore strength from heaven. We see how great is our indolence and carelessness; and what the consequence would be if believers thought that they had to walk at ease, for pastime, along a smooth and cheerful plain. Such is the reason why Christ does not extenuate the danger — though he perceives the terror which it excited in his disciples — but rather increases it; for though formerly he said only that it was difficult, he now affirms it to be impossible Hence it is evident, that those teachers are guilty of gross impropriety, who are so much afraid to speak harshly, that they give indulgence to the slothfulness of the flesh. They ought to follow, on the contrary, the rule of Christ, who so regulates his style that, after men have been bowed down within themselves, he teaches them to rely on the grace of God alone, and, at the same time, excites them to prayer. In this manner, the weakness of men is seasonably relieved, not by ascribing anything to them, but by arousing their minds to expect the grace of God. By this reply of Christ is also refuted that widely embraced principle — which the Papists have borrowed from Jerome — “Whoever shall say that it is impossible to keep the law, let him be accursed. “For Christ plainly declares, that it is not possible for men to keep the way of salvation, except so far as the grace of God assists them.

Matthew 19:27. Then Peter answering said to him. Peter tacitly compares himself and the other disciples to the rich man, whom the world had turned aside from Christ. As they had led a poor and wandering ⁶³⁹⁶³⁹     “Et suiete a changer souvent de demeurance;” — “and liable to change their residence frequently.” life, which was not unaccompanied by disgrace and by annoyances, and as no better condition for the future presented itself, he properly inquires if it be to no purpose that they have left all their property, and devoted themselves to Christ; for it would be unreasonable if, after having been stripped of their property by the Lord, they should not be restored to a better condition.

Lo, we have left all. But what were those all things? for, being mean and very poor men, they scarcely had a home to leave, and therefore this boasting might appear to be ridiculous. And certainly experience shows how large an estimate men commonly form of their duties towards God, as at this day, among the Papists, those who were little else than beggars make it a subject of haughty reproach that they have sustained great damage for the sake of the Gospel. But the disciples may be excused on this ground, that, though their wealth was not magnificent, they subsisted at home, by their manual labors, not less cheerfully than the richest man. And we know that men of humble condition, who have been accustomed to a quiet and modest life, reckon it a greater hardship to be torn from their wives and children than those who are led by ambition, or who are carried in various directions by the gale of prosperity. Certainly, if some reward had not been reserved for the disciples, it would have been foolish in them to have changed their course of life. ⁶⁴⁰⁶⁴⁰     “D’avoir change d’estat et de facon de vivre;” — “for having changed their condition and their way of living.” But though on that ground they might be excused, they err in this respect, that they demand a triumph to be given them, before they have finished their warfare. If we ever experience such uneasiness at delay, and if we are tempted by impatience, let us learn first to reflect on the comforts by which the Lord soothes the bitterness of the cup in this world, and next elevate our minds to the hope of the heavenly life; for these two points embrace the answer of Christ.

28. Verily I say to you. That the disciples may not think that they have lost their pains, and repent of having begun the course, Christ warns them that the glory of his kingdom, which at that time was still hidden, was about to be revealed. As if he had said, “There is no reason why that mean condition should discourage you; for I, who am scarcely equal to the lowest, will at length ascend to my throne of majesty. Endure then for a little, till the time arrive for revealing nay glory.” And what does he then promise to them? That they shall be partakers of the same glory.

You also shall sit on twelve thrones By assigning to them thrones, from which they may judge the twelve tribes of Israel, he compares them to assessors, or first councilors and judges, who occupy the highest seats in the royal council. We know that the number of those who were chosen to be apostles was twelve, in order to testify that, by the agency of Christ, God purposed to collect the remnant of his people which was scattered. This was a very high rank, but hitherto was concealed; and therefore Christ holds their wishes in suspense till the latest revelation of his kingdom, when they will fully receive the fruit of their election. And though the kingdom of Christ is, in some respects, manifested by the preaching of the Gospel, there is no doubt that Christ here speaks of the last day.

In the regeneration. Some connect this term with the following clause. In this sense, regeneration would be nothing else than the renovation which shall follow our restoration, when life shall swallow up what is mortal, and when our mean body shall be transformed into the heavenly glory of Christ. But I rather explain regeneration as referring to the first coming of Christ; for then the world began to be renewed, and arose out of the darkness of death into the light of life. And this way of speaking occurs frequently in the Prophets, and is exceedingly adapted to the connection of this passage. For the renovation of the Church, which had been so frequently promised, had raised an expectation of wonderful happiness, as soon as the Messiah should appear; and therefore, in order to guard against that error, Christ distinguishes between the beginning and the completion of his reign.

Matthew 19:29. And whosoever shall forsake. After having raised the expectation of his followers to the hope of a future life, he supports them by immediate consolations, ⁶⁴¹⁶⁴¹     “De consolations de la vie presente;” — “by consolations of the present life.” and strengthens them for bearing the cross. For though God permit his people to be severely afflicted, he never abandons them, so as not to recompense their distresses by his assistance. And here he does not merely address the apostles, but takes occasion to direct his discourse generally to all the godly. The substance of it is this: Those who shall willingly lose all for the sake of Christ, will be more happy even in this life than if they had retained the full possession of them; but the chief reward is laid up for them in heaven.

But what he promises about recompensing them a hundredfold appears not at all to agree with experience; for in the greater number of cases, those who have been deprived of their parents, or children, and other relatives — who have been reduced to widowhood, and stripped of their wealth, for the testimony of Christ — are so far from recovering their property, that in exile, solitude and desertion, they have a hard struggle with severe poverty. I reply, if any man estimate aright the immediate grace of God, by which he relieves the sorrows of his people, he will acknowledge that it is justly preferred to all the riches of the world. For though unbelievers flourish, (Psalm 92:7,) yet as they know not what awaits them on the morrow (James 4:14,) they must be always tossed about in perplexity and terror, and it is only by stupefying themselves in some sort that they can at all enjoy prosperity. ⁶⁴²⁶⁴²     “Ils ne peuvent iouir a leur aise des biens qu’ils ont, sinon qu’ils en-trent comme en une stupidite, et effacent tout sentiment de leur conscience;” — “they cannot enjoy at their ease the good things which they possess, unless they become, as it were, stupid, and destroy every feeling of their conscience.” Yet God gladdens his people, so that the small portion of good which they enjoy is more highly valued by them, and far sweeter, than if out of Christ they had enjoyed an unlimited abundance of good things. In this sense I interpret the expression used by Mark, with persecutions; as if Christ had said, Though persecutions always await the godly in this world, and though the cross, as it were, is attached to their back, yet so sweet is the seasoning of the grace of God, which gladdens them, that their condition is more desirable than the luxuries of kings.

30. And many that are first shall be last. This sentence was added in order to shake off the indolence of the flesh. The apostles, though they had scarcely begun the course, were hastening to demand the prize. And such is the disposition of almost all of us, that, when a month has elapsed, we ask, like soldiers who have served their time, to receive a discharge. But Christ exhorts those who have begun well (Galatians 3:3; 5:7) to vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers, by referring to his own example, to:

forget those things which are behind, and press forward to the remaining portion of their course,
(Philippians 3:13,14.)

As often, therefore, as we call to mind the heavenly crown, we ought, as it were, to feel the application of fresh spurs, that we may not be more indolent for the future.