Then Peter said: Behold, we have left all things and have followed thee.
ειπεν δε πετρος ιδου ημεις αφηκαμεν παντα και ηκολουθησαμεν σοι
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Peter inquires, "Look, we have left everything behind," and his question is not solely for his own sake but for the encouragement of the marginalized. Thus, it is important that the wealthy can anticipate receiving great rewards, just as those who have made significant sacrifices, while at the same time ensuring that the impoverished do not feel discouraged, thinking their modest sacrifices warrant minimal recognition. This is why Peter poses his question.
The One who is the wellspring of sacred teachings provides us with a refreshing stream even in this moment, and the very season encourages us to invite those who engage with the divine truths, saying, ‘Those who thirst, come to the waters.’ This ‘stream of joy’ is indeed Christ. The prophet David refers to Him with these words directed to God the Father in heaven: ‘But the sons of men trust in the protection of Thy wings, they shall be fed with the fat of Thy house, and Thou wilt give them to drink of the stream of Thy favour.’ The nature of this stream, which flows from Him for our benefit, i
s made clear by the Gospel lessons we have before us, as it is written: ‘For Peter said unto Him, Behold, we have forsaken all things, and followed Thee.’ Additionally, the Evangelist Matthew inquires, ‘What is left for us?’
Before we explore further topics, let us first consider the context that brought this discussion forth. When our shared Redeemer Christ addressed one of the leaders of the Jewish synagogue, saying, ‘Go, sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow me,’ the disciples questioned what they would receive from God for adhering to this command. They, collectively, pointedly stated their concern. However, some might respond to this inquiry by asking, ‘What did the disciples truly give up? After all, these were men who earned their daily needs through hard work; they were fishermen who possessed only a boat and nets, lacking in substantial homes or wealth. What exactly did they forsake, or what compensation did they anticipate from Christ?’
How shall we address this? The foremost point is that their very request arose from this specific issue. Because they had only meager and insignificant possessions, they sought to understand how God would reward and delight those who had also relinquished what little they held for the sake of the kingdom of God, aiming to be deserving of the heavenly realm due to their love for Him. The wealthy individual, having neglected much, confidently seeks reward, whereas one who owned little and has let it go—how can he not desire to know what hopes he might have? For this reason, utilizing their own experience to speak for those similarly situated, they affirm, ‘Behold, we have forsaken all, and followed Thee.’
Moreover, it is paramount to recognize that, from a just perspective, the grief of letting go is identical whether it involves much or little. To illustrate this, consider a simple analogy: if two individuals must stand completely bare, one shedding expensive garments while the other removes only simple attire easily obtained, would the discomfort of their nakedness differ? There is no room for doubt in this regard. Therefore, in terms of obedience and willingness, they stand equal to the affluent, who, despite differing circumstances, exhibited the same readiness and willingly parted with their possessions. The wise St. Paul addresses this matter, writing: ‘For if there be a ready mind, it is taken according to what a man has, and not according to what he has not.’ Thus, the inquiry of the holy apostles was indeed reasonable.
The disciples remarked, "Behold, we have left everything and followed you" (Matthew 19:27). One might ask, what did the disciples truly relinquish? They were laborers who earned their keep through diligent effort in fishing, perhaps owning a boat and some nets, without any grand homes or substantial possessions to speak of. What, then, have they forsaken, and what is their claim for reward from the Lord? How should we respond to this inquiry? This question arises from their experiences. They have given up only small and seemingly insignificant things, and therefore they wonder how God honors and blesses those who have surrendered even these minimal possessions for the sake of God’s Kingdom, driven by their love for Him.
The rich person, who may have abandoned far greater wealth, naturally expects a reward, but what hope does the one who has given up little have? Was it not essential to consider this? Thus, they rightly express, "Behold, we have left all things and followed Thee" (Luke 18:28).
Moreover, it is important to recognize that parting with wealth, whether much or little, involves suffering, especially when viewed through a just lens. A simple scenario can illustrate this: if two bare individuals stand before us, one shedding an expensive robe and the other discarding a common, easily obtainable garment, will their states of nakedness not be equivalent? How can there be any doubt about this? Therefore, in terms of faithfulness and intention, those who have surrendered even modest resources alongside those who relinquished greater riches deserve equal regard. In support of this, the wise Paul states, "For if there is diligence, it is accepted according to what one has, and not according to what one does not have" (2 Cor 8:12). Thus, the holy Apostles posed a reasonable question.
The subsequent chapter provides a comprehensive elaboration of these concepts, articulated with clarity and beauty.
When the young man left, the Lord noted to His disciples the difficulty a wealthy individual faces in entering the kingdom of heaven. In this context, the term wealth encompasses not only financial resources and possessions but everything a person values as theirs apart from God. The disciples, interpreting His statement literally, instinctively inquired, "Who then can be saved if every earthly attachment hinders entry into God's kingdom?" The Lord responded that what is beyond human capability is achievable through divine intervention. Although humans struggle to release themselves from worldly ties, they can find this liberation through God’s grace. Each disciple reflected on their own circumstances.
On one hand, they believed they had already given up much for the Lord: their family, their homes, their belongings. On the other hand, they recognized within themselves a lack of the purity and detachment that the Lord sought in them. What could they anticipate? Would their fate mirror that of the young man?
After the Lord reassured His disciples by revealing the possibility of salvation for humanity through God's assistance, the apostles reflected on how the wealthy young man had received the Lord's request to relinquish everything and follow Him. In light of this, they turned their thoughts inwardly, considering their own situations and applying the Lord's words to themselves. Apostle Peter then asked, “Behold, we have left everything and followed You; what then will be our reward?” Peter’s inquiry expressed not merely a yearning for a reward—which the apostles believed to be assured after the Lord had comforted them with the knowledge of salvation through God’s grace—but rather a curiosity regarding the nature of that reward for their sacrifices in following Jesus.
It is important to note that Peter’s assertion, along with those of the other apostles, about having abandoned everything, was not an exaggeration but a sincere truth.
Moreover, this quest for understanding their reward was not motivated by selfishness; it was not their only or primary sentiment toward the Lord. Instead, it was intertwined with their love for Him and their belief in Him as the Messiah, which fundamentally inspired them to leave everything and follow Him. Therefore, while the Lord later advises them against seeking the reward for their virtues, He first acknowledges the truth in Peter’s statement of commitment. The entirety of the Lord’s response, as recorded by Matthew, is structured into three sections: first, the Lord promises a reward for the twelve apostles; next, He extends a promise to all His disciples; and finally, He advises them to keep in mind their own nature, particularly concerning those who are the first based on when they come to Christ. Mark’s account includes the latter two parts of the response, whereas Luke contains only the second portion.
When the Apostles initially inquired about the potential for others to be saved, their thoughts naturally turned to their own circumstances. The Apostle Peter, voicing their aspirations and questions, stated, “Behold, we have left everything and followed you; what shall it be for us?”
In a world where wealth often binds individuals to their possessions, the disciples were taken aback when they heard these words. They instinctively questioned, ‘Who then can be saved?’ Like their fellow Jews, they had been taught to view riches as a unique favor from God, and they still harbored hopes for an earthly kingdom presided over by the Messiah, where they could enjoy great rewards. They wondered about their own fate in this scenario. Peter then spoke up, saying, ‘Look, we have left everything to follow You; what will happen to us?’ In response, Christ offered reassurance by revealing the magnificent future that awaited them.
‘Truly I tell you,’ He said, ‘those of you who have followed Me will sit on thrones in the reign of the Son of Man, judging the twelve tribes of Israel.’ However, to prevent any feelings of arrogance arising from this extraordinary promise, the Saviour reminded them that the kingdom of heaven has its own standards of greatness: ‘many who are first will be last, and the last first.’
The narrative concerning the dialogue with the wealthy young man, as well as the disciples in the Gospel of Luke, aligns seamlessly with the accounts found in Hebrews. Similarly, Luke's retelling of this interaction corresponds closely with the versions presented in Mark and Matthew, the latter of which provides a more extensive response to Peter. Refer to the passages in Matthew 19:16-30 and Mark 10:17-31. Notably, in the account of Matthew, this individual is described as ‘a certain one of those in authority’ (Matthew 19:16), who is recognized as a young man (Matthew 19:20); in Luke's Gospel, he is identified as one of the rulers, possibly a synagogue leader, as noted in Matthew 9:13.
Passages read together with this verse.
Greek text, 11 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS