Luke 18:29
And he said to them, Truly I say to you, There is no man that has left house, or parents, or brothers, or wife, or children, for the kingdom of God's sake,
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(29) There is no man that hath left . . .—There is possibly something characteristic in the omission of the “lands,” which we find in the other Gospels. To leave a “house” implied the breaking-up of the life of home and its relationships, but the companion of Paul and Barnabas might well have thought so little of parting with a “field,” as a simple possession (comp. Acts 1:18-19; Acts 4:34), that the word hardly dwelt upon his memory as connected with the idea of a special and extraordinary sacrifice.

For the kingdom of God’s sake.—Note the freedom of reporting in the substitution of this phrase in the place of “for My name’s sake,” in St. Matthew, and “for My sake and the gospel’s” in St. Mark.

18:18-30 Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ's terms, which would part between him and his estate. Many who are loth to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their wordly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.See the notes at Matthew 19:13-30. 29. There is no man, &c.—graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.

house, &c.—The specification is still more minute in Matthew and Mark, (Mt 19:27; Mr 10:29) to take in every form of self-sacrifice.

for the kingdom of God's sake—in Mark (Mr 10:29), "for MY sake and the Gospel's." See on [1688]Lu 6:22.

See Poole on "Luke 18:28" And he said unto them,.... To his disciples, as the Ethiopic version reads; though the Syriac and Persic versions read, "and Jesus said to him"; that is, to Peter; he particularly replied to him:

verily I say unto you, there is no man: not only you shall have peculiar honour done you, as to sit on thrones, and judge the twelve tribes of Israel; but there is not a single person of a more private character,

that hath left house, or "houses", as read the Syriac and Persic versions;

or parents, or brethren, or wife, or children, for the kingdom of God's sake: that is, for Christ's sake, and for the sake of his Gospel, as the other evangelists have it; and which teaches us how to understand the kingdom of God here, and elsewhere.

{9} And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,

(9) They become the richest of all who do not refuse to be poor for Christ's sake.

Luke 18:29. γυναῖκα: as in Luke 14:26, not in parallels.—γονεῖς: parents, for father and mother in parallels; the latter more impressive.29. There is no man that hath left house] Compare the sacrifice and reward of the sons of Levi, Deuteronomy 33:8-11.

for the kingdom of God’s sake] Unless the motive be pure, the sacrifice is unavailing.Verses 29, 30. - And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting. Evidently, from the reports of the three evangelists, the reply of Jesus was a lengthy one, and contained much deep teaching. St. Luke only gives us, however, one section, so to speak, of the great discourse which followed upon Peter's question. Here and in St. Mark Peter and the twelve receive a quiet rebuke in this general promise. The Master seems to say, "My promises are not especially to you, my first followers, but to all who, not for any selfish hope of recompense or reward, but for the kingdom of God's sake, give up what they hold dearest; there will be real, true happiness for them even in this world, and in the world to come unspeakable joy will be their portion; theirs will be the life that knows no ending." St. Mark adds, with rare truth, that the happiness which his faithful are to enjoy in this world will be accompanied with persecutions. It is the same beautiful thought which the Master had put out before, only the gem now is set in different words. "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven" (Matthew 5:10; see, too, vers. 11, 12), St. Matthew deals especially with another division of the Lord's discourse. Here Jesus speaks of the future of the twelve; and, looking forward to the generally noble and self-devoted lives he saw these would live, he tells them of the great destiny surely reserved for them if they remained faithful to the end. But even here, in his words, "the first shall be last" (Matthew 19:30), and still more pointedly in the parable of the labourers which followed (Matthew 20:1-16), he warned these devoted but often mistaken men of the danger of self-complacency. It was only because he foresaw that in these really great ones this spirit would in the end be overcome (at least in eleven of them) that he made the grand and mysterious promise of Matthew 19:28. The narrative here, in the three synoptical Gospels, is not continuous; at this point there is a break. There is little doubt but that the sickness and death of Lazarus of Bethany, and the summons of the sisters to Jesus, took place about this period. The three synoptical evangelists are silent here for reasons we have discussed elsewhere. Between vers. 30 and 31 there probably should be inserted the hasty journey to Bethany. The Master was not far when the news of his friend's death reached him. Immediately after the miracle there appears to have been a meeting of the Sanhedrin, when it was decided to put Jesus to death, though not during the ensuing Passover, with such precautions as were possible. The terrible decision became known. Jesus then retired to Ephraim, an obscure village about twenty miles from the city. Here a very short time was spent in absolute retirement and seclusion. But the Passover Feast was nigh at hand. In company with some of the crowded pilgrim caravans, and secure under their protection till his last few days of work were accomplished, Jesus journeys to Jerusalem. At this point the three synoptical Gospels take up the story again. The eleventh chapter of St. John fills up this gap in the connected story.
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