Matthew 19: Summary and Commentary

Verse 1

19:1–20:34 Jesus was now on the move toward Jerusalem (19:1; 20:29; 21:1), with a further opportunity for instructing the disciples on various aspects of discipleship.

Verse 3

19:3 There were two divergent views on when one was allowed to divorce one’s wife. One group of Pharisees, following Rabbi Shammai, argued that divorce was allowed only in the case of adultery or other grave sin, while the other group, following Rabbi Hillel, contended that a man could divorce his wife for any reason, such as if she burned his dinner.

Verse 4

19:4-5 The Pharisees were not considering all of God’s word. The Creator had made marriage as a permanent union (see Gen 2:18-25; see also 1 Cor 7:10-16).

Verse 6

19:6 Since God made marriage a union, humans do not have the right to break that union. Jesus affirmed the indissolubility of marriage.

Verse 7

19:7-8 why did Moses say (literally command): The Pharisees thought Jesus had contradicted a command of the law (see Deut 24:1-4), but Moses permitted divorce only as a concession to their hard hearts. Jesus introduced the revolutionary principle that God’s permission is not necessarily his desire (see 1 Cor 6:12). Divorce is never God’s desire (Mal 2:14-16); it is an expression of human sin.

Verse 9

19:9 Jesus permits only one legitimate reason for a man to divorce: if his wife has been unfaithful (see 5:32). In the face of those who thought divorce could be taken lightly, Jesus affirms God’s created order: Marriage was designed to be permanent (see Mark 10:11-12). • commits adultery: This speaks only of the man who divorces his wife unlawfully. In such a case, his remarriage is adulterous. Jesus’ motivation is to reestablish the permanency of marriage.

Verse 11

19:11 This statement refers to the disciples’ comment (19:10).

Verse 12

19:12 Eunuchs are males castrated either by a birth defect or by a surgical operation. Jesus also uses the term metaphorically for those who choose not to marry (see Luke 14:26; 18:29; 1 Cor 7:7-8). • for the sake of the Kingdom: Jesus was not denigrating marriage; he was simply indicating that the unmarried often have greater potential for ministry (see 1 Cor 7:25-35).

Verse 13

19:13 Jesus would lay his hands on others to bless them (see Luke 4:40; 13:13; see also Gen 48:14-15; Acts 19:6). • The disciples, motivated to protect Jesus, scolded the parents, demonstrating a wrong attitude toward children (see Matt 18:5-6, 10).

Verse 17

19:17 Why ask me? The man, as a Jew, should have known that God’s standard of goodness is clearly reflected in his commandments. The man’s questions (also 19:20) show that he was not trusting in the adequacy of God’s revealed will. • only One . . . is good: The man may have believed he could act with perfect goodness on his own, whereas only God is truly good and thus the source of all goodness. • keep the commandments: Jesus has in mind either leading the man to see his sinfulness by asking him to do the impossible, or more probably, restating that good works are a telling gauge of the truthfulness of a person’s faith (see 7:13-27).

Verse 21

19:21-22 By calling the man to go and sell and come, follow me, Jesus revealed that the man had not in fact kept the first of the ten commandments (Exod 20:3). His possessions—his wealth and security—had become his god (see Matt 6:20, 24; 13:44-46).

Verse 23

19:23 Jesus draws a lesson for discipleship from the rich man’s tragic denial. It is hard for the rich to humble themselves, admit their need, and trust in God (see 5:3; Luke 6:24; 1 Tim 6:9-10). • Kingdom of Heaven is equivalent here to eternal life (Matt 19:16-17, 29) or to salvation as the result of God’s regenerating work (19:25-26).

Verse 24

19:24 easier for a camel: This analogy reinforces the difficulty that wealthy people face in entering the Kingdom. A few manuscripts have a Greek word meaning rope (Greek kamilos) instead of camel (Greek kamēlos), a difference of only one letter. • to go through the eye of a needle: The image makes the wealthy entering the Kingdom an impossibility. The situation is not utterly hopeless, however (19:26-27). See study note on Mark 10:25.

Verse 26

19:26 God’s regenerating grace is absolutely essential before the wealthy are able to repent from their idolatry, abandon their possessions if called to do so, and follow Jesus (19:21).

Verse 28

19:28 you . . . will also sit on twelve thrones: The disciples’ part in judging is a reversal—those who are wealthy and powerful now will be judged by those who are humble and poor (see 19:30). • Judging can mean both ruling and condemning (see Rev 20:4).

Verse 2

And great multitudes followed him; and he healed them there—Mark says further (Mar 10:1), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching.

Divorce (Mat 19:3-12).

Verse 3

Is it lawful for a man to put away his wife for every cause?—Two rival schools (as we saw on Mat 5:31) were divided on this question—a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.

Verse 4

And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female—or better, perhaps, "He that made them made them from the beginning a male and a female."

Verse 5

And said, For this cause—to follow out this divine appointment.

shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?—Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh—so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.

Verse 7

They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

Verse 8

He saith unto them, Moses—as a civil lawgiver.

because of—or "having respect to."

the hardness of your hearts—looking to your low moral state, and your inability to endure the strictness of the original law.

suffered you to put away your wives—tolerated a relaxation of the strictness of the marriage bond—not as approving of it, but to prevent still greater evils.

But from the beginning it was not so—This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.

Verse 9

And I say unto you, Whosoever shall put away his wife, except, &c.—See on Mat 5:31.

Verse 10

His disciples say unto him, If the case of the man be so with his wife, it is not good to marry—that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."

Verse 11

But he said unto them, All men cannot receive this saying, save they to whom it is given—that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.

Verse 12

For there are some eunuchs which were so born from their mother's womb—persons constitutionally either incapable of or indisposed to marriage.

and there are some eunuchs which were made eunuchs of men—persons rendered incapable by others.

and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake—persons who, to do God's work better, deliberately choose this state. Such was Paul (Co1 7:7).

He that is able to receive it, let him receive it—"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say—"he only." Thus, all are left free in this matter.

Next: Matthew Chapter 20