3. Cross and commitments (19:1-20:16)
The Cross relates not only to community, but also to the commitments and responsibilities that disciples have toward other persons and toward Christ. The episodes in this section show how radical obedience to the will of God (part of what is meant by taking up one’s cross, cf. 16:24) has implications for one’s commitment to marriage (19:3-12), to children (vv.13-15), and ultimately to Christ (19:16-20:16).
Jesus broached the question of divorce in the Sermon on the Mount (5:31-32). But now when the Pharisees attempt to draw Jesus into controversy regarding marriage and divorce, he discusses the issue in more detail (19:3-9). In his response, Jesus appeals to the Creation account to show that God wills monogamous marriage for his human creation and that such marriages are to be permanent. Jesus does state an exception: divorce is allowable in the case of marital unfaithfulness, since adultery would contradict the very essence of the marriage union as God originally envisioned it (see v.6).
The disciples recognize the profound level of commitment such a view of marriage entails, and they consequently wonder out loud whether some might not find it preferable to refrain from marriage (19:10). Jesus explains that marriage is, in fact, not for everyone. Indeed, some may choose to avoid marriage in order to give all their attention to the work of the kingdom (vv.11-12; cf. 1Co 7:25-35).
Mt 19:13-15 moves from the issue of marriage to children. Jesus has already indicated that childlike humility is necessary to enter the kingdom (18:1-4). Now he declares that disciples must have a commitment to children as such. Everything should be done to bring children to him and to remove any obstacles that stand in the way of their coming to him.
Jesus' encounter with the rich young man, and the discussion Jesus has with his disciples in consequence of this encounter, indicate the profound commitment to Christ required for a person to become a disciple (19:16-20:16).
The young man is searching for eternal life, i.e., the quality of life that is characterized by fulfillment and wholeness now and by eternal reward in the hereafter. Jesus declares that the good life can be found only by submitting to God, who is the source of all goodness. This submission to God involves obeying the commandments, yet it is not enough merely to obey the commandments. One must submit to God by becoming a disciple of Jesus, giving oneself entirely to Jesus, and following him along the path of selfdenial and the Cross.
To be a disciple, then, one must cast aside everything that stands in the way of complete surrender to Jesus. Jesus recognizes that the one thing that was standing between this man and discipleship was love for his possessions. The man’s refusal to sell [his] possessions and give to the poor made discipleship to Jesus, and eternal life, impossible for him.
Jesus uses the incident with the rich young man to instruct his disciples regarding the danger of wealth. It will be difficult (though not impossible) for a rich person to enter the kingdom, since those who have wealth tend to find their hearts knit to their possessions (19:23-24). In fact, no one can be freed from this desire for possessions that blocks the way to discipleship, except by the grace of God (vv.25-26).
In 19:27-30 Jesus assures his disciples that those who have forsaken all things to come after him will be well rewarded, in blessings both of the present life and of the life to come. Thus, many who are first will be last, and many who are last will be first (19:30; 20:16). In other words, those who put themselves first by grasping for earthly things will be last in terms of spiritual and eternal rewards; whereas those who put themselves last by forsaking earthly things to follow Jesus will be richly rewarded by Christ. The parable of the laborers in the vineyard (20:1-15) illustrates the truth of 19:30 and 20:16. In the parable, those who were hired first are paid last while those who were hired last are paid first.
But the parable of the laborers has another application as well. Peter’s question in 19:27 may suggest that those who have given up the most for the kingdom and have rendered the most significant service can expect (indeed, demand) greater rewards than other disciples. The parable answers that God is under no obligation to pay such persons “higher wages.” Yet no one can charge God with unfairness, for he is just, giving to his disciples the eternal life he promised them (20:2, 13). Moreover, he is free to dispense his rewards in whatever way he pleases (v.15).