In Matthew 19:1–12, Jesus spoke about marriage, stressing that some stay unmarried for the sake of the kingdom, but also noting that abstaining from marriage is not required of everyone but can only occur when, in Paul’s language, one has the donum continentiae (the gift of celibacy). This already showed the value of marriage, which like his teaching about children that follows in Matthew 19:13–15, also shows the nature of life in the church after Jesus’ departure.
Also in this new age, the kingdom extends through the generations, including parents with their offspring, as Jesus teaches: not only all who become like children, but also literal children who did not yet understand and follow Jesus’ teachings. Matthew 19:13–15 shows the instruction of the disciples through Jesus’ action as much as of the mothers and the children, of whom we hear nothing further.
To gain eternal life, one must fully keep God’s commandments, but none can do this, so the purpose of Matthew 19:16–26 is to show us that. Entrance into the kingdom is only by grace. For Jesus’ sake, all must be surrendered, but this is not law-keeping in order to obtain life, but a response to having received life. However, even when one has received life, sin continues its work. Everyone has their weakness, something not easily surrendered for Jesus, and in this passage, riches are shown as such an obstacle.
Matthew 19:1–30, then shows Jesus’ teaching regarding marriage, children, and possessions in rapid succession.
In Matthew 19:27–30, Jesus shows how present and future are intertwined—a comfort for disciples of Jesus. In Matthew 19:16–23, Jesus stressed that personal merit has no place in salvation, and Matthew 19:27–30 again stresses that the decisive issue is not merit but one’s relationship to Jesus. Jesus’ answer to the disciples ends by stressing how giving up much for his sake gains one much more in return, and having possessions or high status on earth does not bring a high place in eternal life. He also says that while God’s gifts and graces may be enjoyed in this life, the fullness is sure, but only comes later. As well, while one who has given up much may indeed expect much in return, he must not see this reward in human terms: in a transactional manner. This theme will continue in Matthew 20:1–16. What Jesus said in Matthew 6:32 is further clarified: that we do not need to give up the earth entirely, but we must be willing to give it up. The kingdom comes first, and brings every good gift along with it. Finally, note the future tense used by Jesus in Matthew 19:28–29, showing how eternal life is not here shown, as it often is in John’s Gospel, as something already present now, but rather as life in future fullness.
In the preceding passage (Matthew 19:1–12), Jesus had spoken about marriage and had highlighted that some who are called remain unmarried for the sake of the kingdom of heaven. At the same time he had also clearly indicated that abstaining from marriage is not required of everyone—that this, to use Pauline language, it can occur only when someone possesses the donum continentiae (the gift of celibacy). In this way, the value and greatness of marriage had already come to light there, and his teaching concerning children that which follows here in Matthew 19:13–15 must be viewed in light of the preceding passage. In this sense one may also say that in this pericope the focus too falls on that which must characterize the life in the church following Jesus’ departure.1
Also in this new dispensation, too the kingdom of heaven extends itself through the generations. And this kingdom includes parents together with their offspring—as is expressly preached by Jesus. This includes not only people who become like children, but also literal children who were not yet able to understand and follow the teachings of Jesus. Finally, in Matthew 19:13–15 it must not be overlooked that at the emphasis here falls on the instruction of the disciples through this action of Jesus just as much as it does on the mothers and the children, of whom we hear nothing further.2
In order to merit eternal life, the commandments of God must be fully kept. Yet there is none that is able to do this, and the foremost purpose of Matthew 19:16–26 is to clarify that to the readers. Entrance into the kingdom of God comes only by grace. This does not take away the fact that Jesus’ command to obey the law ought to be taken with full seriousness; for his sake everything must be surrendered. This is not law-keeping in order to obtain life, however, but only after having received life. Nevertheless, even when someone has received life, sin continues to work in him. Everyone has their weakness—something not easily surrendered for Jesus, and in this passage, riches are highlighted as such an obstacle.
And so in Matthew 19:1–30, Jesus’ teaching regarding the marriage bond, the children, and possessions came up in immediate succession.3
In Matthew 19:27–30, Jesus addresses the relationship between the present and the future, highlighting how they are intertwined. The connection between the present and future is something that the disciples of Jesus ought to take note of for the sake of being comforted. In Matthew 19:16–23, Jesus had highlighted that there is no place for personal merit in salvation, and now in Matthew 19:27–30 it is once again highlighted that the question is not one of merit but rather the nature of one’s relationship to Jesus.
In concluding his answer to the disciples Jesus highlights that giving up much for his sake allows one to receive much more in return. This is a true principle, and in light of it every conflicting proposition—such as the idea that having held many possessions or positions on earth guarantees a high place in eternal life—must be set aside. It also becomes clear that although some of God’s gifts and graces are indeed enjoyed in this life, the fullness only comes later. The path to that fullness therefore is indicated here, even if indirectly.
Moreover, while the one who has given up much may indeed expect much in return, he must not calculate this reward in human terms:, that is, in a transactional manner. This thought will be continued in Matthew 20:1–16. What Jesus had said in Matthew 6:32 will here be further clarified: that we do not need to give up the earth entirely, but we must be willing to give it up. The kingdom of heaven comes first, and in doing so, it brings every good gift along with it.
Finally, it is striking to note the future tense employed by Jesus in Matthew 19:28–29, highlighting that eternal life is not here proclaimed—as it so often is in John’s Gospel—as something that is already present now, but rather as life in its future fullness.4
13 Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people,