Matthew 19:30 Ulasan

And it came to pass, that when Jesus had finished these sayings,.... Concerning humility, avoiding offences, the methods to be taken in reproving offenders, and the forgiveness that is to be exercised towards them: he departed from Galilee; where he had chiefly preached and wrought his miracles, no more to return thither till after his resurrection: and came into the coasts of Judea beyond Jordan; that is, to that country which was called "beyond Jordan", and bordered on Judea; coming still nearer and nearer to Jerusalem, where he had told his disciples, a little while ago, he must come, and suffer, and die. Rather, it should be rendered, "on this side Jordan", as also in Joh 1:28 for the coasts of Judea were on this side; so , is rendered in

But many that are first shall be last,.... This may refer unto, or be occasioned by, either the young ruler; signifying that he, and others like him, who were superior in riches and honour, were first in this world, of the first rank and figure, should be the last in the world to come: and the last shall be first; the apostles, who were last in this world, being poor, mean, and abject, should be the first in the other: or to the Scribes and Pharisees, who were in the chief place, and highest esteem, in the Jewish church, and yet least in the kingdom of heaven; when, on the other hand, the publicans and sinners, who were in the lowest class, and in least esteem, went first into it: or to the case of persecution, when some, who seem most forward to endure it at a distance, when it comes nearer, are most backward to it; whilst others, who were most fearful of it, and ready to shrink at the thoughts of it, most cheerfully bear it: or to the apostles themselves, one of which, who was now first, Judas, should be last; and the apostle Paul, who was last of all, as one born out of due time, should be first: or to Jews and Gentiles, intimating, that the Jews, who were first in outward privileges, would be rejected of God for their unbelief, and contempt of the Messiah; and the Gentiles, who were last called, should be first, or chief, in embracing the Messiah, professing his Gospel, and supporting his interest. This sentence is confirmed, and illustrated, by a parable, in the following chapter. Next: Matthew Chapter 20

By this He exhorts those that come late to the heavenly word, to haste to ascend to perfection before many whom they see to have grown old in the faith. This sense may also overthrow those that boast to have been educated in Christianity by Christian parents, especially if those parents have filled the Episcopal see, or the office of Priests or Deacons in the Church; and hinder them from desponding who have entertained the Christian doctrines more newly. It has also another meaning, the first, are the Israelites, who become last because of their unbelief; and the Gentiles who were last become first. He is careful to say, Many; for not all who are first shall be last, nor all last first. For before this have many of mankind, who by nature are the last, been made by an angelic life above the Angels; and some Angels who were first have been made last through their sin.

When He had then raised the spirit of all, and had persuaded them to feel confidence both with respect to themselves and to all the world, He added, that "Many that were first shall be last, and last first." But this although it be spoken also without distinction concerning many others likewise, it is spoken also concerning these men and concerning the Pharisees, who did not believe, even as before also He had said, "Many shall come from east and west and shall sit down with Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out." Then He adds also a parable, as training those who had fallen short to a great forwardness.

(Verse 29, 30.) And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields for my name's sake, shall receive a hundredfold, and shall possess eternal life. But many who are first shall be last, and the last first. This passage is in agreement with that saying in which the Savior speaks: 'I came not to send peace, but a sword. For I have come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.' (Matthew 10:34) Therefore, those who for the sake of the faith of Christ and the preaching of the Gospel have despised all affections, as well as riches and worldly pleasures: they will receive a hundredfold and possess eternal life. In connection with this statement, some introduce the idea of a thousand years after the resurrection, saying that then a hundredfold of all the things we have given up will be restored to us, and eternal life will be given: not understanding that if in other matters there is a worthy promise, in the case of wives there appears a shameful thing; so that one who leaves one for the Lord will receive a hundred in the future. Therefore, this is the meaning: Whoever renounces earthly things for the sake of the Savior will receive heavenly things, which will be suitable and proportionate to the merit of the renunciation, as if a small number were compared to a hundred. Thus the Apostle says, he who has renounced only one house and the small fields of one province: As if having nothing, and possessing all things (2 Corinthians 6:10).

It may also be referred in particular to the rich man, who seemed to be first, by his fulfilment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed to be last, but by leaving all they were made first by the grace of humility. There are many who having entered upon good works, fall therefrom, and from having been first, become last.

But because many with what zeal they take up the pursuit of virtue, do not with the same complete it; but either grow cool, or fall away rapidly; it follows, But many that are first shall be last, and the last first.

But many that are first shall be last; and the last shall be first. Christ is suggesting here the Jews and the Gentiles. For the Jews, who were first, became last, while the Gentiles, who were last, were put first. But so that you might clearly understand and learn what this means, He adds the following parable.

Consequently he introduces an incidental remark: and many that are first shall be last, and the last shall be first. Those who leave something for Christ, or everything, if they live negligently, will they have this reward? I say no, because they have taken it up imperfectly, and will not be first but last. Or otherwise, because they might say you who have left all things etc., we will judge in this way. Those who were first through pride and exaltation are last. Origen says that it can be understood of those who come to Christ and live tepidly; afterwards others come who are fervent, and by their fervor surpass the others. Or he calls first those born of Christians, who are made last in comparison with others who were from among the gentiles or Jews. Or it can be referred to men or angels; because those who were first in the order of the angels were made last through sin; and the last, i.e., men, will be made first and higher.

FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12) And it came to pass, that when Jesus had finished these sayings, he departed from Galilee--This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (Mar 10:1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (Luk 9:51), which relates to the same transition stage in the progress of our Lord's work. and came into the coasts--or, boundaries of Judea beyond Jordan--that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in Luk 9:51, onward to Mat 18:15, and part of John 7:2-11:54.