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Verses 1-2:"And when Jesus finished these words, He departed from Galilee and came into the borders of Judea beyond the Jordan. And great crowds followed Him, and He healed them there." Every time, after the Lord finished teaching people, He always did some works such as healing the sick, casting out demons, etc. Here again the Lord healed the sick.
Verse 3:"And some Pharisees came to Him, testing Him and saying, Is it lawful for a man to divorce his wife for any cause?" From verse 3 on, there is another problem: the kingdom of the heavens and the natural relationship of man. The Jews proposed that a divorce could be made for whatever reason a person provided. Among the Chinese there are seven conditions for divorce. The Jews probably have seventy-seven times seven conditions. If a meal was not prepared satisfactorily, that could be an excuse for a divorce. The Pharisees liked to have divorces, yet they still felt constrained. Therefore, they asked the Lord.
Verse 4:"And He answered and said, Have you not read that He who created them from the beginning made them male and female." This verse gives us two principles: (1) marriage is ordained by God, and (2) monogamy, the institution of one husband and one wife. There were only one Adam and one Eve. The Lord's answer implied that this is not a question of the law but a matter of looking into the origin of the matter.
Verse 5:"And said, `For this cause shall a man leave his father and his mother and shall be joined to his wife; and the two shall be one flesh'?" The relationship between father and son or mother and son is intimate enough. However, there is still another relationship, that between husband and wife, which is even more intimate. If one cannot separate fathers from sons or mothers from sons, how much more should husbands not be separated from their wives.
Verse 6:"So then they are no longer two, but one flesh. Therefore what God has yoked together, let man not separate." In the record of the Bible, the number of the women was not reported; hence, the two had become "one flesh." Before God, husband and wife count as only one unit. "So then they are no longer two, but one flesh....let man not separate." This is the verdict.
Verse 7:"They said to Him, Why then did Moses command us to give her a certificate of divorce and divorce her?" The Pharisees naturally quoted the law of Moses, assuming that by quoting Moses the Lord could most easily be defeated. They assumed that the Lord's word contradicted that of Moses. "Why then did Moses command?" Moses did not command this, he only allowed it. Only the Lord could discern their fallacy.
Verse 8:"He said to them, Moses, because of your hardness of heart, allowed you to divorce your wives, but from the beginning it has not been so." In verse 8 the Lord did not deny the reason for the establishing of the Old Testament. However, he pointed out that Moses allowed certain things because of the hardness of heart of the Israelites in not following God's original will from the beginning. This shows that the law cannot regenerate man or perfect man (Heb. 10:1). In the beginning God's will was not like this.
Verse 9:"But I say to you that whoever divorces his wife, except for fornication, and marries another, commits adultery; and he who marries her who has been divorced commits adultery." Although there are many kinds of legal divorces among different nations today, only one kind of divorce is proper: for reason of fornication. The Bible did not put stress on the wedding or the engagement. Marriage originates out of a voluntary (rather than involuntary) relationship of the flesh. (According to 1 Corinthians 6:16, "the two shall be one flesh.") This relationship of the flesh is most pure, because it is ordained by God. Whenever there is a relationship of the flesh, regardless of the law and the customs of society, before God one becomes responsible and the two are one flesh. This is why in the Old Testament, if a man ruined the virginity of a woman, he had to marry her. This is because the joining of the flesh is a critical element in marriage. Fornication is an act to ruin the fact of "the two shall be one flesh." Divorce is a breaking down of oneness before God. Hence, these are the conclusions: (1) any fornication destroys the oneness before God; and (2) no divorce is permitted except because of fornication. Although we believers are in the world, we ought not to follow the current of the age or the human law. We ought to obey God's will. To marry one who has been put away is to commit adultery because if the woman did not commit fornication and yet was put away, that oneness still exists before God. For someone to marry her would damage the oneness. If the woman was put away because of fornication, then to marry her is to commit adultery with her. What if, before a man believed in the Lord, he had married a woman who was put away? Then whatever was done has already been covered by the precious blood; he cannot put her away any more. Paul talked only about separation if it is because of (1) need and (2) its being profitable. But the believer should not initiate it. Rather, he should choose to be at peace and be patient. Separation is for waiting. Perhaps God will use the separation period to cause the unbelieving one to believe. Suppose a believer has a wife who has committed fornication. According to the law and the Lord's word, she can be put away. However, according to the Lord's grace, if the wife repents, he should still forgive her (cf. John 8:3-11).
Verse 10:"His disciples said to Him, If the case of the man with his wife is like this, it is not profitable to marry." The disciples had their own inclinations; they agreed with having divorce at will. When they saw that this could not be done, they said that it was not profitable to marry. This also violates God's original plan.
Verse 11:"And He said to them, Not all men can accept this word, but only those to whom it has been given." The amount that one can receive depends on the capacity one has. No one can compel another not to marry. To compel others to divorce is sin, and to compel others not to marry also is sin. "Not all men can accept this word, but only those to whom it has been given." On the one hand, the Lord unveiled God's original purpose. On the other hand, He also unveiled the fact that God is able to raise up certain ones who would not marry.
Verse 12:"For there are eunuchs who were born so from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs because of the kingdom of the heavens. He who can accept it, let him accept it." "He who can accept it." There are three types of people who can accept it: (1) those born eunuchs — those who are physiologically handicapped; (2) those made eunuchs by man — those who became such through circumstances or punishment; and (3) those who are eunuchs "because of the kingdom of the heavens," the apostle Paul being one such example. He refrained from marriage for the sake of God's work. If he had married, God's work would surely have been affected. Those who "made themselves eunuchs because of the kingdom of the heavens" have special positions in the kingdom of the heavens (see Rev. 14:4). In order to avoid misunderstanding, the Lord said, "He who can accept it, let him accept it." This became a special privilege to encourage those who "made themselves eunuchs because of the kingdom of the heavens."
Verses 13-15:"Then little children were brought to Him that He might lay His hands on them and pray, but the disciples rebuked them. But Jesus said, Allow the little children and do not prevent them from coming to Me, for of such is the kingdom of the heavens. And after He laid His hands on them, He went on from there." These three verses tell us that no person should consider himself so great as to find anything too small for him to do. The disciples thought that the Lord was the Rabbi of the rabbis and that He ought not to do such a small thing. The disciples prevented the little children because they were impatient with them and because they tried to assume the position as disciples. The Lord told them to allow the little children to come to Him because: (1) Every great person can do the smallest thing. Thus, brothers should sweep the floor, clean the windows, and do such things. (2) In the kingdom of the heavens, everyone is like a little child. This does not mean that one is a child, but that he has the innocence, the humility, and the dependence of a child. (3) Children have souls also, and we should love them. (4) The love of God can be manifested in the smallest matter. "He went on from there." The opportunity was not always available because the Lord was going on. If a man misses the opportunity to receive grace, there is really no way to regain it. This is most pitiful. Therefore, accept the Lord's salvation while it is the time of salvation. Although the door of grace is open now, one day it will be closed. This is why one should never miss the opportunity. Every time the Lord departed, there were always sick people and sinners who were left behind.
Verse 16:"And behold, someone came to Him and said, Teacher, what good thing shall I do that I may have eternal life?" Verses 16-30 are difficult to expound. The other Gospels mention a ruler of the Jews (Luke 18:18). This title implies that the young man was in a good position. For a long time the young man had heard of the Lord's name and had sought after Him. He already had quite an amount of knowledge because (1) he knew that one should have eternal life; (2) he did not have eternal life; (3) he knew that by doing good, one could secure eternal life; and (4) he did not know what kind of good he should do to gain eternal life. This young man did not ask whether or not there was eternal life. He was not pursuing the worldly pleasure but was seeking the pleasure of the next age.
Verse 17:"And He said to him, Why do you ask Me concerning what is good? There is only One who is good. But if you want to enter into life, keep the commandments." The Lord answered the young man according to his background and his real condition. This does not mean that the Lord admitted that good works can secure eternal life for a person. If a man assumes that by doing good he can be saved, and he comes to seek the words of eternal life, the most natural way to answer him would be, "Why not do good then?" This would make him realize the failure and the unreliability of doing good. "There is only One who is good." Nothing else is good, because only One is good. "If you want to enter into life, keep the commandments." Surely, "He who does them shall live because of them" (Gal. 3:12). Unfortunately, there is none who is justified before God by keeping the law (Rom. 3:20). This is because by trespassing against one of the smallest commandments, one is guilty of trespassing against the whole law (James 2:10). Therefore, Paul said that the law was originally ordained to be the ministry of the Lord, but it had become the ministry of death (2 Cor. 3:9). As the dumb cannot ask how to sing in order to please God and the lame cannot ask how to dance in order to be welcomed by man, so also man cannot ask how to do good in order to gain eternal life. The sinners today also like to ask how to do good in order to be saved.
Verses 18-19:"He said to Him, Which ones? And Jesus said, `You shall not murder; you shall not commit adultery; you shall not steal; you shall not bear false witness; honor your father and mother; and you shall love your neighbor as yourself.'" The young man thought that there were a great many commandments, and he did not know which one the Lord was talking about. Therefore, he asked which commandment. Those that the Lord indicated were all from the second tablet, that is, from the fifth to the tenth commandments; they speak of one's responsibilities before man. The first tablet, which comprises the first to the fourth commandments, speak of one's responsibilities before God. The Jewish people all thought that they had closely followed the commandments on the first tablet. Therefore, the Lord asked him about the second tablet. If he could be clear before man, then perhaps he could also be upright before God.
Verse 20:"The young man said to Him, All these things I have kept. What do I still lack?" "All these things I have kept." The Lord mentioned the commandments with the hope that the young man would say that he had not kept them. Yet the young man said that he had kept all these things. Here the Lord still could not make him recognize God or Himself.
Verse 21:"Jesus said to him, If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in the heavens; and come, follow Me." This young man's attitude was most vigorous; he thought that there was not one good thing he could not do. Therefore, the Lord pointed out one good thing that he was unable to do — to sell all and give to the poor. "If you want to be perfect." This shows that even if one could keep all the Ten Commandments, he would still not be perfect. "Go, sell your possessions." The young man was not opposed to selling because he could still keep the money. "And give to the poor." This is impossible. "And come, follow Me." This means to wander without a place for rest; this is even more impossible.
Verse 22:"But the young man, hearing this word, went away sorrowing, for he had many possessions." "Went away sorrowing." This proves that the young man could not do good. He could not even keep the Ten Commandments; he could not give to the poor and could not love his neighbor as himself. God gave the law originally, knowing that man could never keep it. He desired only that after man had committed sin, he would know that he himself is a sinner (Rom. 3:20). The young man would rather forsake eternal life to gain worldly pleasure. Hence, he was a perishing one.
Verse 23:"And Jesus said to His disciples, Truly I say to you, Only with difficulty will a rich man enter into the kingdom of the heavens." "And Jesus said to His disciples." Here the Lord turned to another problem — the reward of the kingdom of the heavens. The seed of this parable was sown in verse 21. Seemingly, this parable is difficult to understand because eternal life, the kingdom of the heavens, the kingdom of God, and salvation are all mixed together. Actually, it is not difficult. One must distinguish two clear lines: (1) the young man was pursuing eternal life; and (2) the Lord used the incident of the young man as a teaching through which to explain to the disciples clearly the reward of the kingdom of the heavens. Verse 21 was the word of the kingdom. The Lord assumed that the young man was saved; hence, He used the word of the kingdom to point this out to him. To lay up treasure in heaven refers to the riches in the kingdom. "A rich man enter into the kingdom of the heavens." This word was for the disciples. The Lord assumed that this young man was a saved person. That is why this parable is so difficult.
Verse 24:"And again I say to you, It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God." The eye of a needle has been referred to as the gate of a city. That is inaccurate. A camel was an animal used to carry the heavy burden and treasures of a rich man. It is not that a rich man cannot enter into the kingdom of God. Suppose the rich man forsakes his treasures when the Lord demands this of him. Certainly he can enter into the kingdom of the heavens. Therefore, it does not say that it is impossible for a rich man to enter the kingdom. Here the definition of a rich man is a person who is unwilling to commit to God that which he loves. This is a rich man. Therefore, it is possible to be a rich man with only five or ten dollars. "The kingdom of God." In the previous verse the kingdom of the heavens is mentioned. Here it says "the kingdom of God." What is the reason for this? There are three meanings of the kingdom of the heavens: (1) the realm of Christianity, (2) the church, and (3) the millennium. There are also three meanings of the kingdom of God: (1) spiritual experiences (Luke 14:15), (2) the millennium, and (3) eternity. The kingdom of the heavens in verse 23 refers to the millennium. But to avoid misunderstanding, verse 24 calls it the kingdom of God. (The only thing common between the kingdom of God and the kingdom of the heavens is the millennium.) This means that the kingdom of God in verse 24 has a specific meaning.
Verse 25:"And when the disciples heard this, they were greatly astonished and said, Who then can be saved?" "Greatly astonished." The disciples misunderstood because the Lord turned from the question of eternal life to the question of the reward. It is impossible for a camel to go through the eye of a needle. Hence, they assumed that no one could be saved. That was why they inquired of the Lord.
Verse 26:"And looking upon them, Jesus said to them, With men this is impossible, but with God all things are possible." "And looking upon them." The eyes could speak. "With God all things are possible." Again, the question of the disciples turned the subject back to the matter of eternal life. Salvation depends on God. God can change the greediness of man. God can raise up Paul, Barnabas, Levi, Ceasar's household (Phil. 4:22), and the steward of Herod (Luke 8:3). The young man spoke as if he were able. Actually, he was not; only God is able.
Verse 27:"Then Peter answered and said to Him, Behold, we have left all and followed You. What then will there be for us?" Peter's question actually exposed (1) his self-righteousness, and (2) his commercial mentality. The Lord had two impressions concerning this question: (1) He agreed with Peter that the reward of the kingdom did actually depend on works, and (2) He disagreed with Peter's self-righteousness and his commercial mentality. In verses 28-30 the Lord encouraged and confirmed Peter's knowledge of the kingdom reward (Matt. 20:1-16); then He rebuked him for his commercial mentality.
Verse 28:"And Jesus said to them, Truly I say to you that you who have followed Me, in the restoration, when the Son of Man sits on the throne of His glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel." "You who have followed me." This refers to those who learn of the Lord, who walk on the narrow way, who bear the cross, and who are patient and meek. "In the restoration." This word is used twice in the Bible, here and in Titus 3:5. In the latter case it refers to personal revival, which is regeneration. Here it refers to the restoration of the world, which is the millennium (Rom. 8:19-23; Isa. 11:6-9). From Adam to Moses sin was in the world. From Moses to the Lord Jesus sin ruled. In this age the regenerated ones are delivered only from the power of sin; they are not delivered from the presence of sin. The same is true of the restoration of the world; first, there is the deliverance from the power of sin. (Satan will be bound for one thousand years. This means that in the millennium the Lord will improve society, but this will not be done through man.) After this, there will be the new heaven and the new earth. "Twelve thrones." Of course, Judas will not be there. That is why the Lord did not mention him. We do not need to find out who will replace him.
Verse 29:"And everyone who has left houses or brothers or sisters or father or mother or children or fields for My name's sake shall receive a hundred times as much and shall inherit eternal life." These are no small words. The Gospel of Mark recorded "at this time" and "in the coming age" (Mark 10:30). Matthew does not use these phrases because everything mentioned here concerns the millennium. "A hundred times" does not mean one hundred fathers, but one hundredfold joy (which is many times more than the grief and pain one suffers when forsaking all). Eternal life here means eternal life in the kingdom. There are three stages of eternal life: (1) eternal life in the present age (John 5:24), (2) eternal life in the millennium (in the coming age, which means the next age, the millennium — Mark 10:30; Luke 18:30), and (3) eternal life in eternity (Rom. 2:7).
Verse 30: "But many first will be last, and many last first." This indicates that there is a difference in reward. Also, it is used as a warning against Peter's self-righteousness.
