Matthew 19:28
Jesus said to them, "Truly I tell you, in 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.
The RegenerationR. Tuck Matthew 19:28
Possessions and LifeJ.A. Macdonald Matthew 19:23-30
Christian Fidelity and its RewardsJ. C. Gray.Matthew 19:27-30
Forsaking All to Follow ChristJ. T. Barker., W. H. Hatchings, M. A.Matthew 19:27-30
Hundredfold RewardM. Pool.Matthew 19:27-30
The Advantages of Following ChristA. Weston.Matthew 19:27-30
The Christian's PossessionMatthew 19:27-30
The Christian's RecompenseLapide.Matthew 19:27-30
The First LastM. Pool.Matthew 19:27-30
The Gain Greater than the LossJ. R. Day, D. D.Matthew 19:27-30
The Great RewardW.F. Adeney Matthew 19:27-30
The Hundred-Fold RecompenseH. Melvill, B. D.Matthew 19:27-30
The Joy of the VirtuousMatthew 19:27-30
The Reward of Christ's FollowersSketchesMatthew 19:27-30
The Reward of Self-SacrificeLapide.Matthew 19:27-30

This may be but another name for the setting up of the kingdom of heaven. As the apostles were to be directly connected with it, the final "restitution of all things" can hardly be meant. It is usual to refer such expressions to the "second coming of Christ;" but he appears to have had in mind the starting of the Messianic kingdom at Pentecost. Understanding Christ to be using Eastern figures of speech, we may see his meaning to be simply this - Those who truly and self-sacrificingly follow him shall occupy the chief places of influence in the new kingdom which he proposed soon to establish.

I. THE REGENERATION TREATED AS THE ESTABLISHMENT OF THE KINGDOM. Christ sat upon the throne of his glory when he ascended into "heaven, and sat on the right hand of God." Then was "all power given to him in heaven and in earth;" and then the glorious work of regenerating the world was initiated. The new creation, to be completed finally in "the restitution of all things," was commenced. The outpouring of the Spirit on the Day of Pentecost, the miracles performed by his apostles, the destruction of Jerusalem and of "those his enemies who would not that he should reign over them," and the abolition of the Mosaic economy, were the palpable proofs of his exaltation.

II. THE REGENERATION TREATED AS INDICATING THE MISSION OF THE KINGDOM. The "kingdom" was to be the supreme renovating, renewing, regenerating force in the world. The "regeneration" may be taken as the time following on our Lord's resurrection.

1. It was primarily centred in our Lord's own renovated Person; for he then put off the servant form, and put on his immortality.

2. That renovation overspread and included his followers, especially his twelve apostles. By the Pentecostal Spirit they were endowed with power from on high; they entered on possession of the kingdom appointed.

3. The Church was renewed and regenerated from the old to the new dispensation. The types and shadows had departed, the reign of the kingdom of God with power was begun." There is to be a new birth for mankind. Christ exalted and living, Christ working through his Church and in the might of his Spirit, is now established as the regenerating force of humanity; and these are the times of the "regeneration." - R.T.

Behold, we have forsaken all, and followed Thee; what shall we have therefore?

1. Believe the testimony which the Word of God has given as to His character and office.

2. From this principle of faith emanates all the other elements which compose the Christian character.

3. A public profession of His name, and exertion in His cause. Do you believe, etc.?


1. Remember for whom these sacrifices are to be made.

2. Remember for what these sacrifices are to be made. Are you determined at all costs to follow Christ?


1. Here is an advantage promised as to the present life.

2. As to the life to come. The time and nature of the recompense. What encouragement does this subject hold out to the followers of Christ?

(A. Weston.)

I. The evils they renounce. We must forsake all our sinful practices, ungodly associates, unholy attachments.

II. The example they follow. Christ, as our Teacher, Sovereign, Pattern.

III. The reward they anticipate. Following Christ will secure our personal salvation, our temporal interests and our eternal happiness.



(1)A home that was dear;

(2)friends of the old time;

(3)a familiar occupation;

(4)the religion of forefathers.


(1)being thrust out of synagogue;

(2)ceaseless combat with the world — opinions, fashions;

(3)arduous labours.


(1)Present peace;

(2)joy of discipleship;

(3)anticipation of sharing in future results of all Christian work;

(4)the final rest and reward.

(J. C. Gray.)

We must understand the requirements of religion; and not over-value the things which we are obliged to give up. Some say "that a Christian must renounce all the world, all its gains, and pleasure." This has been true in the world's history; as in case of Xavier, Wesley, and missionaries. These exceptional cases. Then some people think that if they love Jesus Christ, they must be careful not to love wife and children too much. This is a mistake. God has made the family and cemented it with love. It is not necessary for a man to love God more that he love family less. There is a difference between that sacrifice which brings everything to God, to be regarded as His, and that slavery which dispossesses of all worldly goods and earthly affections in order to appease the heart of the infinite Creator. Love of God intensifies our home affections. So with regard to worldly possessions. A man is not called upon to endanger his working capital, but to consecrate it. The rules of the gospel bend to wealth; and a Christian has a larger expectancy of possessing the good things of this life. But he views himself as the steward of God, and does not allow it to imperil his soul's salvation. Then comes another question: If I am a follower of Christ, what is to be my attitude towards the world's amusements and pleasures. Give up the follies of the world, not its true pleasures. There is a high sense in which a man is to live soberly in Christ Jesus. If any man has a right to the pleasures of the earth, it is His disciple; he has a right to inherit its fruits, blessings. He has the joys of sense, and others much higher and richer in the green pastures. I would like to ask the Christian if he really thinks that he gives up much in following Christ? Our sacrifices have been joys to achieve in faith and love. But there will come a time when the text will have a certain literalness about it, when "there will be no question as to what we leave, but what we are going to find? The man will have to turn his back upon his possessions. All will have forsaken us. He will then fulfil the promise of eternal life. This the final consummation. We shall not then in the eternal sunshine be disposed to think much of what we have given up to follow Christ.

(J. R. Day, D. D.)

This reply of our Lord as furnishing guidance for us in our endeavours to act upon men and persuade them to give heed to religion. It will not do, constituted as men are, to enlarge to them abstractedly on the beauty of holiness and on the satisfaction derivable from a conscience at rest. They will not regard virtue as its own reward. We must admit that religion requires great sacrifices; but we contend that even in this life they are more than counterbalanced by its comforts, and that in the next they will be a thousand-fold recompensed.

I. Take the case of the YOUNG. You are reluctant to lose the pleasures of earth. We do not wish to deprecate these; all your senses are against our arguments. Christ did not tell Peter that his boat and net were worth but little at the most. We admit the extent of the sacrifice. We take the ground of recompense more than equivalent for all renounced. A nobler pursuit; reward more enduring.

II. It is the apparent conflict between duty and interest which causes us in a variety of cases to disobey God and withstand the pleadings of conscience. The conflict is only apparent, as our true interest is always on the side of duty. Here, again, we must magnify the remunerative power of Him in whose cause the sacrifice is made, rather than depreciate the sacrifice itself. But the duty is clear, and the difficulty of discharging it will not excuse its neglect. A man says he must sell his goods on the Sabbath in order to support his family, his interest demands it. But if he follows duty as against apparent interest, we assert that he engages on his side all the aids of Providence, if you cannot be religious but through bankruptcy, let not your name in the Gazette scare you from inscribing it in the Lamb's book of life. We remind you of the inexhaustibleness of God; He is the Proprietor of both worlds. To men who are in danger of being engrossed in business, as well as those who are tempted to swerve from rectitude, we say, dwell on the word " hundred-fold" in our text as suggestive of the Divine fulness and power.

(H. Melvill, B. D.)


1. He is the pre-eminent object of moral attraction. He is the centre of all moral power. It is the overpowering force of the sun's attraction that regulates the motion of the planets; it is the overwhelming attraction of the earth that neutralizes the mutual attraction of things upon its surface, and prevents them from inconveniently clinging together. So is Christ the centre of the moral world. As God, He claims our adoration: as Man, our lively affection. He is the realization of every Divine idea. In a gallery of paintings, comprising portraits, allegories, historic scenes, and ideal creations, one grand masterpiece, long concealed, is at length uncovered and disclosed to view. Immediately all others are forsaken; the admiring gaze is directed to this. It is " the attraction," not because of its mere novelty, but because it comprises all the subjects and all the excellences of every other work, and displays them with unrivalled power. He is the way to the Father, and to the soul's everlasting home. "I am the way, the truth, and the life. No man cometh to the Father, but by Me." A wild country is spread before us, with numerous paths, by-ways, and intersecting roads. Many of these tracks are toilsome, but supposed to lead to the possession of some profit and gain; many are pleasant, but of doubtful issue; many are perilous; many are evidently ways of perdition. But at length a bright "way" appears, and it is seen to lead upwards, and to terminate in a glorious "city of habitation." Shall we not forsake every other way to follow this? He is the fulness of all good. He is all and in all. Is it not great gain to forsake all and to follow Him? He is the friend beloved. When a beloved friend arrives, business and pleasure are alike abandoned, for the joy of his society. Jesus comes, He calls to us; He announces the joyful news of reconciliation with God. Should we not forsake all to follow Him, and to be received into His everlasting friendship? He is the heavenly Bridegroom. The bride forsakes her father's house, her country, her early associates for the bridegroom.

2. He is the boundless source of moral influence. He changes the earthly into the heavenly. No teacher nor doctrine can produce a transformation like this; the all-powerful influence is with Christ alone. If we desire our own true glory, should we not forsake all to follow Him? He changes the corrupt into the spiritual. He raises the spiritually dead into a Divine life. This reminds us that the attraction and influence of the Lord Jesus Christ can only be savingly experienced through the instrumentality of faith.


1. It is our indispensable duty to forsake all and to follow Christ. It is not by abstract considerations we usually judge of duty, but by contemplating actual and living relations. Now, if we contemplate the actual relations Christ sustains to us, and of the reality of which we are assured by Divine testimony, the entireness of His claims will become immediately evident. As the Son of God, He claims supreme homage and entire obedience: as Mediator, He has a peculiar claim, because we are the subjects of His all-prevailing intercession. This imperative duty is sustained by every conceivable motive; it is also indispensable. It is the divinely appointed condition of salvation. We must look at the awful alternative. We are all under the most sacred obligation to hold the possession of earthly things in subservience to the service of Christ.

2. It is our true happiness to forsake all to follow Christ. "What shall we have therefore?" Is it not true happiness to derive present and everlasting joy in the contemplation of so pre-eminent an object of love; to experience the transforming influence of His Spirit and truth changing us into His likeness; and to enter into living and effectual relation with Him, all whose names are significant of unlimited blessing? "What shall we have therefore?" Exemption from eternal death, and the inheritance of everlasting life. The truth of Christ. The fellowship of the saints. An infinite compensation; a blissful result of self-denial. "And the last shall be first." As the first in their own and in the world's esteem should be really the last, so the last shall be first. The last in worldly esteem. The last in social conditions — Christians are required to avoid all vain display and ostentation. The last in their own esteem. "What things were gain to them, these they counted loss for Christ."

(J. T. Barker.)What called forth this question? An event had just taken place which had made a deep impression on the minds of the disciples.

I. LET US CONSIDER THE SPIRIT IN WHICH THOSE WORDS WERE UTTERED BY ST. PETER. There are some who always seem to delight in putting a bad construction upon the actions and words of God's saints. We have no sympathy with such men. They judge others by their own standard and motives. But in the words of the text we find no instance of human infirmity. Whatever St. Peter's faults may have been, certainly he was the last man to think of payment for service, or of reward. He was impetuous, affectionate, generous. .Nor, again, can we admit that there was something vain-glorious in the words. What, then, led St. Peter to say, "What shall we have therefore?" It was thankfulness. He was thrilled with gratitude at the thought of the grace which had enabled him to do what others had not done. But further, instead of pride there was, we believe, humility in this utterance. It was as much as to say, "What condescension that thou hast chosen us, such as we are, for so great a vocation!" They felt the greatness of the love which had called them, and their own unworthiness of the dignity. Let us look at the statements which are made. They are two. Christ had bidden the rich youth to give up all, and St. Peter now says, "'We have done this — we have forsaken all. Yes, it was not much, but it was all, and the sacrifice is to be measured not by the amount which is surrendered, but by the love which prompted it. Again, St. Peter adds, "We have followed Thee." This was the second thing which our Lord demanded of the rich youth. Perfect does not consist in the mere abandonment of external goods. St. Peter was careful to add that they had forsaken all with a definite motive — that of following Christ, and of being like Him in the external conditions of his life. It is not merely world-surrender, but self-surrender which Christ demands. The forsaking is the preliminary of the following. Detachment from the creature is useless unless it leads to attachment to the Creator. Sin consists in two things — the turning away from God, and the turning to the creature. "My people have committed two evils; they have forsaken Me, saith the Lord, the Fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no waters" (Jeremiah 2:13). Holiness, on the other hand, requires a spirit of detachment from visible things, and love for God. They loved Him. It was a progressive love.

II. OUR LORD'S REPLY TO ST. PETER'S QUESTION WAS AN ENCOURAGING ONE. He did not find fault with the question, knowing the purity of motive which prompted it. But He was careful to elevate their thoughts. They should have some great honour, some mysterious union with Christ in His exaltation, as they now had fellowship with Him on earth. Christ is Judge alone. They can have no share in His judiciary authority. In what sense, then, will the Apostles sit with Christ and judge the world? By the judgment of comparison. They will be examples of faithfulness to grace, condemning those thereby who have clung to earthly things and forsaken Christ. And besides this, by the judgment of approbation. They will be Christ's court, His princes, marked out from others by special glory and blessedness as the recompense of their allegiance to Him. Is this honour to be confined to the original disciples? We are not called, as Apostles were, actually to forsake all, and to follow Christ. But all Christians must share their spirit. We must "use this world, as not abusing it" (1 Corinthians 7:31). The outward acts of religion, necessary as they are, will not compensate for a worldly spirit. But the Christian life is no mere negative thing — the quenching of the love of the temporal; it is the following of Christ. Try by meditation to gain a clearer view of our Lord's example. Nor is it a sordid movement of soul to desire to look over the hills of time into the glories of the eternal world. Love, not selfishness, prompts all sacrifice made for Christ. But He who "for the joy which was set before Him endured the cross, despising the shame" (Hebrews 12:2), permits the inquiry of the text when made in the spirit of hope and thankfulness. "What shall we have therefore?" It is not merely happiness, it is blessedness.

(W. H. Hatchings, M. A.)

We must not understand this of an hundredfold in specie, but in value. It is —

1. Joy in the Holy Ghost, peace of conscience, the sense of God's love; so as, with the Apostles, they shall rejoice that the)" are thought worthy to suffer for Christ.

2. Contentment. They shall have a contented frame of spirit with the little that is left to them; though they have not so much to drink as they had, yet they shall have less thirst (Philippians 4:11, 12).

3. God will stir up the hearts of others to supply their wants, and that supply shall be sweeter to them than their abundance was.

4. God sometimes repays them in this life, as He restored Job after his trial to greater riches.

(M. Pool.)

The man who forsakes his possessions and friends for Christ's sake, shall find that Christ will take care that he has "a hundred," i.e., very many others, who will give him the love and help of brothers, wives, and mothers, with far more exceeding sweetness and charity; so that it shall not seem that he has lost his own possessions, but has only laid them down, and in Christ's providence has multiplied them with great usury. For spiritual affections are sweeter than natural ones.


This implies —

1. The security of those who are poor for the gospel's sake.

2. The privilege of judging.

3. Dignity and eminence above others.

4. The nearest place to Christ and most perfect union with Him.

5. A principality of grace, happiness, and glory, that inasmuch as they are princes of the kingdom of heaven, they should have the right of judging, and of admitting into it those who are worthy, and excluding the unworthy.


He who has left all things begins to possess God; and he who has God for his portion is the possessor of all nature. Instead of lands, he is sufficient to himself, having good fruit which cannot perish. Instead of houses, it is enough for him that there is the habitation of God, and the temple of God, than which nothing can be more precious. For what is more precious than God? That is the portion which no earthly inheritance can equal. What is more magnificent than the celestial host? What more blessed than Divine possession?

( Ambrose.)

If, instead of the perturbation of anger and fury, you weigh the perpetual calmness of the mind; for the torment of anxiety and distraction, the quiet of security; for the fruitless and penal sadness of the world, the fruit of sorrow unto salvation; for the vanity of worldly joy, the richness of spiritual delight: — you will perceive that the recompense of such an exchange is a hundredfold.

( Cassian.)

This is an awakening sentence to the best of men. It was as much as to say to the Apostles, "You have forsaken all and followed Me; but you had need look and consider, from what principle, with what love, and to what end you have done it; you had need keep a watch upon yourselves, and see that you hold on, and that you have no confidence in yourselves. For many that are first in profession, first in the opinion of others, first in their own opinion and confidence, at the Day of Judgment will be found to be last in Mine and My Father's esteem and reckoning; and many who make not so great a noise, nor have so great a name and repute in the world, and who have the lowest and meanest opinion of themselves will be found first and highest in My favour. The Day of Judgment will frustrate many expectations.

(M. Pool.)

Jesus, Peter
Galilee, Jordan River, Judea
Certainly, Creation, Follow, Followed, Glorious, Glory, Judge, Judging, Regeneration, Renewal, Replied, Seat, Seated, Seats, Sit, Sits, Solemnly, Throne, Thrones, Tribes, Truly, Twelve, Verily
1. Jesus heals the sick;
3. answers the Pharisees concerning divorce;
10. shows when marriage is necessary;
13. receives the little children;
16. instructs the young man how to attain eternal life;
20. and how to be perfect;
23. tells his disciples how hard it is for a rich man to enter into the kingdom of God;
27. and promises reward to those who forsake all to follow him.

Dictionary of Bible Themes
Matthew 19:28

     1130   God, sovereignty
     1654   numbers, 11-99
     2312   Christ, as king
     4287   universe
     4915   completion
     5581   throne
     6201   imperfection, and God's purposes
     7135   Israel, people of God
     7145   remnant
     7266   tribes of Israel
     7631   Twelve, calling of
     7707   apostles, designation
     8146   renewal, natural order
     8738   evil, victory over
     9155   millennium
     9230   judgment seat
     9412   heaven, worship and service

Matthew 19:13-30

     5554   status

Matthew 19:16-30

     5381   law, letter and spirit

Matthew 19:27-29

     5500   reward, God's people
     8435   giving, of oneself
     8481   self-sacrifice

Matthew 19:27-30

     8120   following Christ

Matthew 19:28-29

     2021   Christ, faithfulness
     5204   age

The Requirements of the King
'And, behold, one came and said unto Him, Good Master, what good thing shall I do, that I may have eternal life? 17. And He said unto him, Why callest thou Me good? there is none good but One, that is, God: but if thou wilt enter into life, keep the commandments. 18. He saith unto Him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xix. 17, "If Thou Wouldest Enter into Life, Keep the Commandments. "
1. The Lord said to a certain young man, "If thou wilt enter into life, keep the commandments." [2792] He did not say, "If thou wilt enter into life eternal," but "If thou wilt enter into life;" laying down that as life, which is to be life eternal. Let us first then set forth the value of the love of this life. For even this present life, under whatever circumstances, is loved; and men fear and dread to end it of whatever kind it be; however full of trouble and misery. Hence may we see, hence consider,
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xix. 21,"Go, Sell that Thou Hast, and Give to the Poor," Etc.
1. The Gospel by the present lesson has reminded me to speak to you, Beloved, of the heavenly treasure. For our God hath not, as unbelieving covetous men suppose, wished us to lose what we have: if what hath been enjoined us be properly understood, and piously believed, and devoutly received; He hath not enjoined us to lose, but rather shown a place where we may lay up. For no man can help thinking of his treasure, and following his riches in a kind of journeying of the heart. If then they are buried
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xix. 28, "Come unto Me, all Ye that Labour and are Heavy Laden," Etc.
1. We heard in the Gospel that the Lord, rejoicing greatly in Spirit, said unto God the Father, "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight. All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." [2306] I have
Saint Augustine—sermons on selected lessons of the new testament

On Riches
"It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Matthew 19:24. 1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" "All the commandments," saith he, "I have kept from my youth: What lack I yet?" Probably he had kept them in the literal
John Wesley—Sermons on Several Occasions

Love Thy Neighbour
I shall notice, first of all, the command; secondly, I shall try and bring some reasons for your obedience to it; and afterwards, I shall draw some suggestions from the law itself. I. First, then, THE COMMAND. It is the second great commandment. The first is, "Thou shalt love the Lord, thy God," and there, the proper standard is, thou shalt love thy God more than thyself. The second commandment is, "Thou shalt love thy neighbour," and the standard there is a little lower, but still preeminently high,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The First Last, and the Last First
"But many that are first shall be last; and the last shall be first."--Matthew 19:30. "So the last shall be first, and the first last."--Matthew 20:16. WE MUST BE SAVED if we would serve the Lord. We cannot serve God in an unsaved condition. "They that are in the flesh cannot please God." It is vain for them to attempt service while they are still at enmity against God. The Lord wants not enemies to wait upon him, nor slaves to grace his throne. We must be saved first; and salvation is all of grace.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Way.
If thou wouldest be perfect.'--ST. MATTHEW xix 21. For reasons many and profound, amongst the least because of the fragmentary nature of the records, he who would read them without the candle of the Lord--that is, the light of truth in his inward parts-- must not merely fall into a thousand errors--a thing for such a one of less moment--but must fail utterly of perceiving and understanding the life therein struggling to reveal itself--the life, that is, of the Son of Man, the thought, the feeling,
George MacDonald—Unspoken Sermons

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments.
Dr. Martin Luther—A Treatise on Good Works

Journey to Jerusalem. Concerning Divorce.
^A Matt. XIX. 1-12; ^B Mark X. 1-12. ^a 1 And it came to pass when Jesus had finished these words [the words contained in Matt. xviii., which are the last teachings in Galilee recorded by any of the Evangelists, p. 435 and p. 439 he departed from Galilee [Having come into the borders of it again from Ephraim. It seems likely that Matthew takes in at one view both departures from Galilee, viz.: that mentioned on p. 441 and that at [4]Sec. XCV., for Matthew records none of the intervening events and
J. W. McGarvey—The Four-Fold Gospel

Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Last Incidents in Peræa - the Young Ruler who Went Away Sorrowful - to Leave all for Christ - Prophecy of his Passion - The
As we near the goal, the wondrous story seems to grow in tenderness and pathos. It is as if all the loving condescension of the Master were to be crowded into these days; all the pressing need also, and the human weaknesses of His disciples. And with equal compassion does He look upon the difficulties of them who truly seek to come to Him, and on those which, springing from without, or even from self and sin, beset them who have already come. Let us try reverently to follow His steps, and learn of
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286]
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Journey through Perea to Jerusalem
166. The fourth gospel says that after the visit to Jerusalem at the feast of Dedication Jesus withdrew beyond Jordan to the place where John at the first was baptizing (x. 40). Matthew and Mark also say that at the close of the ministry in Galilee Jesus departed and came into the borders of Judea and beyond Jordan, and that in this new region the multitudes again flocked to him, and he resumed his ministry of teaching (Matt. xix. 1f.; Mark x. 1). What he did and taught at this time is not shown
Rush Rhees—The Life of Jesus of Nazareth

On the Words of the Gospel, "When Jesus had Finished These Sayings," Etc. --S. Matt. xix. 1
On the Words of the Gospel, "When Jesus Had Finished These Sayings," Etc.--S. Matt. xix. 1 I. Jesus Who Chose The Fishermen, Himself also useth a net, and changeth place for place. Why? Not only that He may gain more of those who love God by His visitation; but also, as it seems to me, that He may hallow more places. To the Jews He becomes as a Jew that He may gain the Jews; to them that are under the Law as under the Law, that He may redeem them that are under the Law; to the weak as weak, that
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth,
Augustus Neander—Light in the Dark Places

Therefore no Fruitfulness of the Flesh Can be Compared to Holy virginity Even Of...
8. Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virginity, but because it hath been dedicated to God, and, although it be kept in the flesh, yet is it kept by religion and devotion of the Spirit. And by this means even virginity of body is spiritual, which continence of piety vows and keeps. For, even as no one makes an immodest use of the body, unless the sin have been before conceived in the spirit,
St. Augustine—Of Holy Virginity.

Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are
St. Augustine—Of Holy Virginity.

Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for
St. Augustine—Of Holy Virginity.

Some Man Will Say: "What Then Does it Profit a Servant of God...
32. Some man will say: "What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence
St. Augustine—Of the Work of Monks.

It is Difficult to Treat of the virtue of the Soul...
1. It is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of
St. Augustine—On Continence

This we Now Say, That, According to this Condition of Being Born and Dying...
3. This we now say, that, according to this condition of being born and dying, which we know, and in which we have been created, the marriage of male and female is some good; the compact whereof divine Scripture so commends, as that neither is it allowed one put away by her husband to marry, so long as her husband lives: nor is it allowed one put away by his wife to marry another, unless she who have separated from him be dead. Therefore, concerning the good of marriage, which the Lord also confirmed
St. Augustine—On the Good of Marriage

But Since, as the Lord Saith, "Not all Receive this Word...
12. But since, as the Lord saith, "Not all receive this word;" [2249] therefore let her who can receive it, receive it; and let her, who containeth not, marry; let her, who hath not begun, deliberate; let her, who hath undertaken it, persevere; let there be no occasion given unto the adversary, let there be no oblation withdrawn from Christ. Forsooth in the marriage bond if chastity be preserved, condemnation is not feared; but in widowed and virginal continence, the excellence of a greater gift
St. Augustine—On the Good of Widowhood.

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