Matthew 19 | King James Version

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Chapter Explanation

Explanations (1)

Author: Youssef
Rank: Bishop
Posted on: 2023-01-25

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Matthew 19:1
And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;

Verses that belong to this explanation: 1-2

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 1-2

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:2
And great multitudes followed him; and he healed them there.

Verses that belong to this explanation: 1-2

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 1-2

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:3
The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

But not so to the Pharisees, but even for this self-same thing they become more fierce, and come unto Him tempting Him. For because they could not lay hold of the works that were doing, they propose to Him questions. O folly! They thought to silence Him by their questions, although they had already received certain proof of this power in Him. When at least they argued much about the Sabbath, when they said, He blasphemes, when they said, He has a devil, when they found fault with His disciples as they were walking in the grain fields, when they argued about unwashen hands, on every occasion having sewed fast their mouths, and shut up their shameless tongue, He thus sent them away. Nevertheless, not even so do they keep off from Him. For such is wickedness, such is envy, shameless and bold; though it be put to silence ten thousand times, ten thousand times does it assault again. But mark thou, I pray you, their craft also from the form of their question. For neither did they say unto Him, You commanded not to put away a wife, for indeed He had already discoursed about this law; but never theless they made no mention of those words; but took occasion from hence, and thinking to make their snare the greater, and being minded to drive Him to a necessity of contradicting the law, they say not, why did You enact this or that? But as though nothing had been said, they ask, Is it lawful? expecting that He had forgotten having said it; and being ready if on the one hand He said, It is lawful to put away, to bring against Him the things He Himself had spoken, and to say, How then did You affirm the contrary? But if the same things now again as before, to bring against Him the words of Moses. What then said He? He said not, do you tempt me, you hypocrites? although afterwards He says this, but here He speaks not thus. Why can this be? In order that together with His power He might show forth His gentleness also. For He does neither always keep silence, lest they should suppose they are hidden; nor does He always reprove, in order that He may instruct us to bear all things with gentleness.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

ON the text from the Gospel according to Matthew, whether it is lawful for a man to put away his wife for every reason? A beautiful lesson is presented to the Christians and the industrious in the conjunction of these two days; I mean the Sabbath and the Lord's Day, which revolving time brings round each week. These days, as mothers or nurses of the church, both assemble the people and seat the priests before them as teachers. And they lead both learners and teachers to care for their souls. So the discourse of yesterday is still ringing in my ears, and the things that concerned us then linger in my memory. I behold the cross set up, according to the prophecy of Isaiah, and the Lord's garments stained with blood, like the garments of one who treads the wine-press; and I see the Saviour bearing in his right hand the reward; and Solomon I behold exactly arranging for us the balances and weights to the best of his ability. And I pity the debtor of the Gospel, who did not share with his fellow servant the clemency which he had received from his Lord, but by thoughtlessness and harshness brought calamity again upon himself.4 For with those chapters we were yesterday busy as all of you who were not inattentive know. And to-day again the Spirit lays before us many things, all beautiful, as many as are on the table which you see. And I have fixed my attention on the disputatious and tempting Pharisees; and I have pitied them exceedingly for the depravity of their dispositions, inasmuch as they sought to outwit even the Fountain of wisdom by their questions and failed in their attempt; the divinity of the Only-begotten ever turning their questions against themselves. It was of them, as it seems to me, that Isaiah prophesied, when he said, "I am the Lord that turneth wise men backward, and maketh their knowledge foolish; that confirmeth the word of his servant." And again David says, "They flatter with their tongue; Hold them guilty, O God; let them fall by their own counsels." But thanks be to them, hostile though they were, that they moved Wisdom to answer, in order that he might leave behind in writing for us, his servants, instruction for our profit. For, behold, marriage, the chief affair of human life, is regulated by him, and the limits of this union and the conditions of its dissolution are exactly determined. Let each one earnestly attend to the two ordinances of marriage, in order that women may be instructed as to their duties and men in the duties which belong to them. "Whether it is lawful for a man to put away his wife for every reason?" This, then, is the problem of the Jews. I see the aim of their asking this question in the presence of the others. For since women are more ready to believe than men and are more susceptible to the magnificence of miracles, and inclined to the acceptance and belief of the divinity of Christ, (thus even behind the murderers who were dragging the Lord to the cross, was the multitude of women who bewailed his sufferings, and, following the Saviour, piteously lamented him) in order that they might lead him to offend and alienate all women, the Jews, by their crafty question, laid a trap and snare for him. But the Lord, through the power of his divinity, seeing what villainy they were devising, defeating their treachery, and, at the same time, laying down beneficent rules of life, makes reply, pleading the cause of women, and sending away empty those hungry wolves of Pharisees who in vain had snapped at him with their questions. "The creation itself," says he, "shows its aim to be union, not separation." The Creator was the first bestower of the bride in marriage, since he joined the first human beings in the marriage bond, giving to those who should come after, the inflexible ordinance of the conjugal life, which must be recognized as the law of God; and they who are thus associated with one another are no longer two, but one flesh, so that" What God hath joined together, let not man put asunder." These things were spoken to the Pharisees; but do you hear them now, you who do such things as these: you who change your wives as readily as your garments; who build bridal chambers as often and as easily as you build booths for feasts; who marry money, and deal in women; who if provoked a little immediately write a bill of divorcement; you who leave many widows while you are yet alive; believe me, marriage is terminated only by death or adultery. For it is not as in the case of mistresses, a companionship for a few days only, nor a mere quest for pleasure, but like most other things is subject to rule and regulation. But in marriage, O man, both soul and body are united, so that disposition is mingled with disposition, and flesh with flesh. How, then, are you going to sever the bond of marriage without suffering? How can you withdraw from this union easily and without pain, after taking your sister and wife not as a servant of a few days, but as a partner for life, a sister by reason of her formation and creation,----for you were both made of the same element of earth and of the same substance,----and wife because of the conjugal union, because of the law of marriage? What sort of a bond, then, are you about to break, for you are bound by both law and nature; and how will you set at naught the agreements which you made at marriage? What sort of compacts do you think I mean? Those made when the dowry had been agreed upon, when with your own hand you signed the roll, and set your seal to the contract? These are strong indeed, and possess stability enough, but I refer back to the utterance of Adam: "This is flesh of my flesh and bone of my bones, This shall be called my wife." 8 Not without reason is this utterance preserved in writing; for, uttered by the first man, it is the common covenant of men, made with the whole class of women, who are joined by law to their husbands. Do not be surprised if by what one has said, another is bound. For whatever happened in the beginning, in the case of those first created, has become the nature of their posterity. If, then, the woman you have lightly divorced shall take the book of Genesis and drag you unto the Judge, who is both Judge and witness, tell me, what will you say? How will you repudiate your own utterance which you made in the name of God, which Moses, the servant of God, recorded, instead of some cheap notary? God gave Adam a wife without father and without mother; and for this reason, as a guardian he shielded the orphan. But now daughters strongly assert their mothers' rights against their unfeeling and undutiful husbands. So that from every point of view it is impossible for you to slight your wife with impunity, bound as you are by the ancient laws of God and the modern laws of men. Let your wife's very helpfulness put you to shame. For she is a companion, a helper, a partner with whom to pass your life, and to bring children into the world, an aid in sickness, a comfort in distress, the guardian of the hearth, the custodian of the household goods, having the same sorrows, the same joys, sharing with you your wealth, if wealth be yours, or mitigating hard poverty, resourcefully and sturdily bearing up against its grievous consequences, and because of her marriage with you, enduring the toilsome rearing of children. And if perchance a change of fortune overtakes the husband, he overwhelmed thereby sinks into obscurity, and those who have been considered friends, measuring their friendship by the duration of his prosperity, desert him in his adversity, while the servants run away from both master and misfortunes. Only the wife is left, a partner of his distress, serving her husband amid manifold evils. She wipes away his tears, and heals his stripes if he be smitten. She follows him when he is led to prison; and if permitted to enter with him, she cheerfully shares his confinement. But if even this be forbidden she remains at the door of the prison, like a dog devoted to his master. I have known a woman who even cut off her hair, and put on man's attire,----and that gay-colored, in order that when her husband fled and hid himself, she might not be separated from him. And while she seemed to be a slave, in truth she was a slave of love. This life she lived for many years, going from place to place, and from wilderness to wilderness. Such a one, too, we find the wife of most excellent Job to be. For all had left him. With the loss of his wealth his flatterers departed from him. His friends, too, limited their friendship by the duration of his prosperity. If they were present at all, they came to reproach, not to cheer him. Instead of comforting him they aggravated his calamity. By reason of it, indeed, all his "miserable comforters" uttered indignant complaints against him. But she alone, who had before lived in splendor, sat with her husband upon the dunghill, scraping off the discharge, and drawing the worms from his sores. Thus was she the partner of his life, not the sharer of his prosperity only; an inseparable friend, not a mere flatterer during his days of pleasure,----the only blessing that remained of all his good fortune and of all his intimates and kindred. So on account of her lofty and superlative affection for her husband, she fell even into the sin of blasphemy, counseling him to utter a blasphemous word against God so that he might die quickly and not be long punished, and that she might not see him in his ceaseless pains.10 For she took no account of her own misfortune of widowhood that would follow, but she cared for only one thing,----that her husband might escape from his insupportable existence. These are the lessons which those who outrage the ordinances of marriage should learn from antiquity and from modern experience. Now what can the man seeking divorce say to this? And what sort of specious defense of his own fickleness can he offer? "My wife's disposition," he says, "is mean and hateful, and her tongue is violent, and her tastes are not domestic, and her house is ill-managed." So be it. Granted. I am so far persuaded, and accept it, like the judges who are not very critical in hearing, but are readily carried away by the invectives of advocates. But tell me, when you first married her, did you not know that you were being joined to a human being? And does anybody fail to see that to a human being sin attaches? For perfection is of God alone. And do you yourself, then, never sin? Do you not cause your wife pain by your conduct? Are you free from all fault? Do you preserve the ordinance of wedlock in purity? Oh, how many times, perhaps, your wife has endured your drunken violence! How many ready insults and shameful reproaches she has patiently suffered I And how many shortcomings of yours are kept secret, because your wife has not published them! She has borne with you when you were angry without reason, and boiling with wrath; and the free woman, your equal in station, has remained silent like a slave from the market. When you failed through poverty or parsimony to furnish the necessaries of life, though grieved, she did not reproach you. Nay, further, when you came once from a banquet, drunken and frenzied, she did not cast you off, hating you for your drunkenness, but with kindly forgiveness she received you, and though you resisted, she led you by the hand, and gently bathed your head, dizzied by the fumes of the wine, and guided you to the marriage bed, alone feeling sympathy, while the domestics were laughing and mocking at their master's drunken derangement. Yet you stalk about the neighborhood heartlessly accusing and misrepresenting your wife, that you may awaken sympathy for yourself and secure approval of your prospective divorce. Hard is the heart of such men, savage and cruel, sprung, as the proverb says, from oak or rock. For wiping out the memory of all past kindnesses, they unfeelingly seek divorce. But who chops off a diseased limb, instead of healing it, and that, too, when no dangerous malady has attacked it, but when there is bright and certain prospect of restoration? A blister has risen on the hand; let us carefully attend to it. A boil has begun to annoy the foot; let us reduce the swelling with liniment. But if we decline the attendance of physicians and busy ourselves with amputation and the knife in the case of each of the disordered parts, before we have lived long we shall have pruned ourselves of all our limbs. But not so, sirs. Let there be some thought even of the limbs. Let the very services of your wives put you to shame. However much you are provoked, compare the pain of one child-birth with your grounds of complaint, and you will find your crowd of grievances outweighed. Recall her good deeds of kindness: nursing of the sick, companionship in misfortune, tearful entreaties in court on her husband's behalf; leaving her parents and the ancestral hearth, and following a stranger; selling her own property to atone for her husband's insolence and relieve his embarrassment. Let all this unite you to her and prove a bond of affection, propping up and making secure your unsteady soul, as one braces a dilapidated house. Let pity prevail, and let not intimacy and the association of a long life, which makes even brute beasts inseparable, be trodden under foot. For I have seen an ox lowing piteously when he had wandered away from his fellows and found himself alone; and a sheep bleating in a glen and scurrying over the mountains until it rejoined the flock from which, while feeding, it was parted. And a she-goat in this same plight, no matter if as she runs she overtakes many flocks of goats, does not stop until she finds her own flock and her own herdsman. Let us who are reasonable beings not be found less susceptible to friendship than the brutes. And let us not hold a wife less precious than a fellow traveler, or a man, who on some slight pretext has suddenly become dear to us. You observe how men meeting one another even on the highways, and coming under the roof of the same inn, or under some spreading tree, as a shelter in summer from the noonday heat, make the chance meeting the occasion of genuine friendship; and when they come to the place where their ways diverge, they do not part from one another without emotion, but stand and with tears in their eyes look earnestly upon one another, while each gives mementoes to the other to carry with him. And after going a little way, they turn back again, and call to each other, invoking good fortune upon each other. Does a little time like this cement a friendship so closely that separation becomes difficult and is only effected by absolute necessity, and will you think as lightly of the partner of your life, as of a broken dish, or a cheap cloak spoiled on a journey, or a Maltese lap-dog that has escaped the house? Where is that attachment that was formed at first? Where the sharing of one bed, the bond of law, the power of constant and protracted association, which, as the saying is, and experience proves,----becomes a second nature? You have snapped them all asunder more easily than Samson the cords of the Philistines. But the man who is wise and guards his attachment does not easily forget his wife even after she has departed this life; but he cherishes the children that she leaves as a trust common to him and her and sees in them the departed one. For one of the children preserves the tones of his mother's voice; another possesses most of her features; another is like her in disposition. Thus the father has impressed upon him, with many living and striking likenesses of his wife before him, the immortal character of his union with her. For this reason, he takes no thought of pleasure. He does not to-day heap up a grave and shortly thereafter furnish a nuptial chamber. He does not hasten from tears and groans to the marriage dance. He does not exchange his black and mourning garb for a wedding suit. He does not lead a second wife to the marriage bed, still warm, of her who is departed, nor does he give a stepmother, hateful name, to his children. But he imitates the strange yet natural devotion of the turtle-dove. For they say that that bird, when separated from its mate, devotes itself to perpetual widowhood, and is very different from the common dove, as far as mating again is concerned. So, then, let reproaches come thick and fast upon the husband who seeks divorce, and let the charges of ingratitude, falling thicker than snowflakes, pelt him. But if he put forward a charge of adultery, ,and offer this as the ground of his separation, I will at once become the advocate of the injured man, and directing my discourse against the adulteress, will take my stand beside the husband, no longer his foe, but his valiant ally, commending him who flees the treacherous woman, and severs the tie which bound him to an asp and a viper. For the Creator of all is the first to absolve this man as justly indignant, and right in driving the plague from his house and hearth. For marriage exists for these two things, love and offspring, neither of which is compatible with adultery. For there is no love when affection turns towards another; and honor in bringing children into the world is destroyed, when their parentage is made doubtful. The things that contribute to this sin have been duly mentioned under another head. But pray let both parties to the marriage contract practise self-control,----the unbroken bond of wedlock. For where the honor of marriage is maintained, there is, of necessity, affection and peace, with no vulgar and unlawful desire to excite the soul, and expel legitimate and righteous love. This law of self-control is not ordained by God for women alone, but for men also. But they who give heed to secular lawgivers, and leave to men the unrestricted license of adultery, while they are stern judges and teachers of the sanctity of women, are themselves shamelessly licentious. Healers of others, according to the proverb, they are yet themselves full of sores. If any one upbraids them with these offenses, they offer a subtle and playful defense. For men, they say, even if they approach many women, do their own hearth no harm; but women, if they sin, introduce alien heirs into their houses and families. But let the sophistical inventors of this frivolous justification of their conduct know that they themselves are overturning other hearths and homes. For the women with whom they associate are surely the daughters or wives of somebody; and in any case there will be found either a marriage plotted against, or a parent wronged who has begotten and reared a daughter, hoping to have a virgin for the bridal chamber, but whose fond expectation has been thwarted by the robbers of her virtue. If the wretch is a father, let him think on the feelings of a father who has been thus disappointed; if a husband, let him imagine himself the injured man. For usually it is well that each one judge the affairs of another as he wishes another to judge his own. And if any, heeding the law of the Romans, consider fornication permissible, they make a dreadful mistake, not knowing that God lays down law in one way, while men make statutes in another. Listen to Moses, as he proclaims the will of God, and utters bitter condemnation against fornicators. Listen to Paul when he says: "Fornicators and adulterers God will judge." Other teachers will not be able to save you in the time of retribution, but, trembling and filled with consternation, they shall melt away. Plato, the professor of laws, shall appear to you then ignorant and untaught, and that weighty voice, which assumed authority over all lawgivers, will be humbled when he and they shall see the lovers of the body to whom they have wickedly permitted license, dragged forth to punishment. And assuredly they who have not forbidden others, have first involved themselves in the sin, and are found liable to a twofold charge, both for what they themselves have done, and because they have allowed others to be licentious. Let those, therefore, whose purpose it is to live with the very purest wives, make their own manner of life a model for their spouses, in order that they may maintain in the home a worthy rivalry in virtue.

Author: Athenagoras of Athen
Posted on: 2022-11-13

Athenagoras of Athen

Matthew 19

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Matthew 19:4
And he answered and said unto them, ‹Have ye not read, that he which made› [them] ‹at the beginning made them male and female,›

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:5
‹And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?›

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:6
‹Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.›

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

Matthew 19:7
They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

But if you put forward Moses, I tell you of Moses' Lord, and together with this, I rely upon the time also. For God at the beginning made them male and female; and this law is older (though it seem to have been now introduced by me), and with much earnestness established. For not merely did He bring the woman to the man, but also commanded to leave father and mother. And neither did He make it a law for him merely to come to the woman, but also to cleave to her, by the form of the language intimating that they might not be severed. And not even with this was He satisfied, but sought also for another greater union, for the two, He says, shall be one flesh. Then after He had recited the ancient law, which was brought in both by deeds and by words, and shown it to be worthy of respect because of the giver, with authority after that He Himself too interprets and gives the law, saying, So that they are no more two, but one flesh. Like then as to sever flesh is a horrible thing, so also to divorce a wife is unlawful. And He stayed not at this, but brought in God also by saying, What therefore God has joined together, let not man put asunder, showing that the act was both against nature, and against law; against nature, because one flesh is dissevered; against law, because that when God has joined and commanded it not to be divided, you conspire to do this. What then ought they to have done after this? Ought they not to have held their peace, and to have commended the saying? Ought they not to have marvelled at His wisdom? Ought they not to have stood amazed at His accordance with the Father? But none of these things do they, but as though they were contending for the law, they say, How then did Moses command to give a writing of divorcement, and to put her away? And yet they ought not now to have brought this forward, but rather He to them; but nevertheless He does not take advantage of them, nor does He say to them, I am not now bound by this, but He solves this too. And indeed if He had been an alien from the old covenant, He would not have striven for Moses, neither would He have argued positively from the things done once for all at the beginning; He would not have studied to show that His own precepts agreed with those of old. And indeed Moses had given many other commandments besides, both those about meats, and those about the Sabbath; wherefore then do they nowhere bring him forward, as here? From a wish to enlist the multitude of the husbands against him. For this was considered a thing indifferent with the Jews, and all used to do so much as this. Accordingly it was for this reason that when so many things had been said on the mount, they remembered this commandment only now.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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There are currently no tags for this verse.

Matthew 19:8
He saith unto them, ‹Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.›

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

: As the righteous Lord of all, who loves these servants so as not to despise those. They were conducting Him forth, as the young children of a father going on afar journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, “And he healed them.”. It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said, and by His teaching might be showed the profit of those things which He wrought. For indeed Christ so healed men, as to do good both to themselves, and through them to many other. For these men’s healing was to others the occasion of their knowledge of God; but not to the Pharisees, who were only hardened by themiracles.Whence it follows; “And the Pharisees cause to him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?”. Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning this law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had before delivered in this matter. But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman unchaste. For chastity has pleasure in wedlock, but desire is tormented as though under a slavish bondage therein. And knowing that they had no sufficient cause to allege for their putting away their wives, save their own lewdness, they feigned many divers causes. They feared to ask Him for what cause, lest they should be tied down within the limits of fixed and certain causes; and therefore they asked if it were lawful for every cause; for they knew that appetite knows no limits, and cannot hold itself within the bounds of one marriage, but the more it is indulged the more it is kindled. If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and female forthe continuance of the species, yet is He ever a lover of chastity, and promoter of continence. Therefore did He not follow this pattern in all kinds, to the end that, if any man choose to marry, he may know what is, according to the first disposition of the creation, the condition of man and wife; but if he choose not to marry, he shall not be under necessity to marry by the circumstances of his birth, lest he should by his continence be the destruction of the other who was not willing to be continent; for which same cause God forbids that after being joined in wedlock one should separate if the other be unwilling. But not by the law of creation only, but also by the practice of the law, Heshews that they ought to be joined one and one, and never put asunder; “And he said, For this cause shall a man leave his father and his mother, and shall cleave to his wife.”. If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same parents, butman and wife of different. But this is saying too much, because the ordinance of God is of more force than the law of nature. For God’s precepts are not subject to the law of nature, but nature bends to the precepts of God. Also brethren are born of one, that they shouldst seek out different roads; but the man and the wife are born of different persons, that they should coalesce inone. See the wisdom of the Teacher. Being asked, “Is it lawful,” He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, “And they twain, shall be one flesh.”. When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, “Therefore they areno more twain, but one flesh.” For as those who love one another spiritually are said to be one soul, “And all they that believed, had one heart and one soul,” so husband and wife who love each other after the flesh, are said to be one flesh. And as it is a wretched thing to cut the flesh, so is it an unjust thing to put away a wife. He brings in God yet again, saying, “What God has joined, let no man put asunder,” shewing that it is against both nature and God’s law to put away awife; against nature, because one flesh is therein divided; against law, because God has joined and forbidden to sunder them. This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad cause fly to some powerful personage, that where justice is not, his countenance may prevail; "They say unto him, Why did Moses then command, to give a writing of divorcement, and to put her away?”. Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses’ behalf, nor have gone about to show that what was his was in agreement with the things of old. But the unspeakable wisdom of Christ made answer and excuse for these in this manner, “He saith unto them, Moses for the hardness of your hearts suffered you to put away your wives.” By this He clears Moses from their charge, and retorts it all upon their own head. At last, because what He had said was severe, He goes back to the old law, saying, “From the beginning it was not so.”. Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because wehave not the power to put full restraint upon the evil wills of men. He therefore suffered you to do evil that you might not do worse; thus in suffering this he was not enforcing the righteousness of God, but taking awayits sinfulness from a sin; that while you did it according to His law, your sin should not appear sin.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

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Matthew 19:9
‹And I say unto you, Whosoever shall put away his wife, except› [it be] ‹for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.›

Marriage: Inseparable

While the Lord works in grace, the Pharisees try to test Him in order to accuse Him. They want to eliminate Him at all costs. How hardened their heart is! They come to Him with a question about divorce. Their question is intended as a trap for Him to walk into. But their intent failed completely because they dare to measure themselves against Divine wisdom.

The Lord refers them directly to the Word of God. Did they not read how God made it in the beginning? Scripture answers all questions, including those of unbelief. That is why we too must always ask ourselves, with every question: ‘What does Scripture say?’ The Lord, as always, sets a perfect example here too.

He does not wait for an answer. He does not let them look the answer up. Nor does he appeal to their memory to quote it, but He Himself quotes the Word of God completely. As the perfect Interpreter, He also gives the unambiguous explanation of the verse He quoted and the attached fixed conclusion. There is no doubt that marriage unites two people into a perfect unity. That is how God made it. That is the clear explanation. His equally clear conclusion is: do not let man take it into his mind to separate that unity made by God! God hates divorce [Mal 2:16].

The Pharisees do not give in. It seems as if they have taken His answer into account. They think they’ve got Him stuck now. Triumphantly they refer to Moses. Who would dare to oppose Moses? Didn’t Moses command that a certificate of divorce should be given and she should sent away? Then it is possible to send her away, isn’t it? They fold their arms with great self-satisfaction. They have this nicely done.

The fools. They are dealing with Divine wisdom that also knows the hardness of man’s heart. In view of this hardness, Moses “permitted” – and did not give a commandment, as they suggest – to divorce their wives. Then the Lord again refers to the beginning. Never will it be possible for a sinful act of man to destroy what God has given in the beginning.

The Lord speaks of ‘permitted’ and not of ‘did command’ as the Pharisees have said. Moses permitted something. The law is good in itself, but cannot communicate goodness. The law is perfect for the purpose for which God has given it, but it cannot bring anything to perfection. Through the law the hardness of man’s heart has become apparent. This hardness is also evident in his marriage. In view of this hardness, Moses allowed someone to send his wife away. But then he had to give her a certificate of divorce with the reason for the divorce.

With the words “and I say to you,” in which the divine authority of His Person resounds, the Lord continues His teaching on divorce. Divorce or sending away is a bad thing. Anyone who thinks he can rid himself of the inextricable bond of marriage and therefore also thinks he is free to enter into that inextricable bond with another person, is very wrong. He commits adultery. The same goes for someone who marries the divorced woman, because this divorced woman is still inextricably linked to her husband.

The exception “except for immorality [or fornication]” concerns the case of someone who is betrothed. An example of this we have with Joseph and Mary who were betrothed. When Joseph notices that Mary is pregnant, he considers to secretly send her away [Matt 1:18-19]. If someone is betrothed, there is a permanent connection, but the official marriage has not yet taken place. In the case of Joseph and Mary, who were betrothed, sending away was permitted. God does not blame Joseph for this, but lets him know what is really going on. Then he doesn’t send her away.

There is a misunderstanding that I would like to point out. This is the idea that someone who marries someone who is divorced lives continuously in adultery. This error is based on a misinterpretation of what is written in verse 9. In practice, this teaching causes great spiritual distress, as I have seen in contacts. I therefore asked a New Testament expert in Greek what is literally in Greek.

He writes: The texts we talked about in our telephone conversation tonight are [Matt 5:32] and [Matt 19:9]. Both places state ‘moichatai’, or ‘commits adultery’. In the vision that you and I reject, one concludes from the present tense ‘moichatai’ that the man or woman in question is permanently living in adultery and therefore permanently sinning.

This is a misunderstanding. It is based on an erroneous view of the significance of the aspect of the present tense, namely that this form of tense would indicate something permanent, something continuous. However, the present tense is without aspect to the extent that it is always marked / limited by / the direct context.

This means that in [Matt 5:32] the form ‘commits adultery’ is limited by the immediately preceding ‘who marries a divorced woman’ – the conclusion is therefore that the marriage may not take place because it has the character of adultery. In [Matt 19:9] it says that whosoever divorces his wife, except for immorality [or fornication], and marries another woman commits adultery. Again the same: this specific marriage may not take place, because it has the character of adultery. In short: such a marriage is not allowed, but it is possible.

Is there marriage or not? Yes, there is a marriage, and that should not have been taken place. That marriage was the mistake, and it must be confessed as sin. But that does not mean that this wrongly concluded marriage must be dissolved. Compare it to a marriage between a believer and an unbeliever: it should not have been made, but it is in force; it may not be dissolved (see the teaching on this subject + on divorce in [1Cor 7:10-15]). [End of quote]

This answer is illuminating and can free you from a spiritual struggle or compulsive situation. A person who, through this wrong doctrine, is in spiritual distress because of the situation in which he finds himself, can experience, by accepting the truth of God’s Word, that the truth sets free [John 8:31-32].

Verses that belong to this explanation: 3-9

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

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Matthew 19:10
His disciples say unto him, If the case of the man be so with [his] wife, it is not good to marry.

Verses that belong to this explanation: 10-12

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

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Matthew 19:11
But he said unto them, ‹All› [men] ‹cannot receive this saying, save› [they] ‹to whom it is given.›

Verses that belong to this explanation: 10-12

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

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Matthew 19:12
‹For there are some eunuchs, which were so born from› [their] ‹mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive› [it], ‹let him receive› [it].

Verses that belong to this explanation: 10-12

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Author: William MacDonald
Rank: Author
Posted on: 2024-01-04
Source:

William MacDonald

Matthew 19

Verses that belong to this explanation: 3-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

But see herein a contradiction. For He indeed says this is a great thing; but they, that it is easier. For it was meet that both these things should be done, and that it should be at once acknowledged a great thing by Him, that it might render them more forward, and by the things said by themselves it should be shown to be easier, that on this ground too they might the rather choose virginity and continence. For since to speak of virginity seemed to be grievous, by the constraint of this law He drove them to this desire. Then to show the possibility of it, He says, There are some eunuchs, who were so born from their mother's womb, there are some eunuchs which were made eunuchs of men, and there be eunuchs which have made themselves eunuchs for the kingdom of Heaven's sake, Matthew 19:12 by these words secretly leading them to choose the thing, and establishing the possibility of this virtue, and all but saying, Consider if you were in such case by nature, or had endured this selfsame thing at the hands of those who inflict such wanton injuries, what would you have done, being deprived indeed of the enjoyment, yet not having a reward? Thank God therefore now, for that with rewards and crowns you undergo this, which those men endure without crowns; or rather not even this, but what is much lighter, being supported both by hope, and by the consciousness of the good work, and not having the desire so raging like waves within you. For the excision of a member is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this. For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He says, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who has mutilated himself, in fact, is subject even to a curse, as Paul says, I would they were even cut off which trouble you. And very reasonably. For such a one is venturing on the deeds of murderers, and giving occasion to them that slander God's creation, and opens the mouths of the Manichæans, and is guilty of the same unlawful acts as they that mutilate themselves among the Greeks. For to cut off our members has been from the beginning a work of demoniacal agency, and satanic device, that they may bring up a bad report upon the work of God, that they may mar this living creature, that imputing all not to the choice, but to the nature of our members, the more part of them may sin in security, as being irresponsible; and doubly harm this living creature, both by mutilating the members, and by impeding the forwardness of the free choice in behalf of good deeds. These are the ordinances of the devil, bringing in, besides the things which we have mentioned, another wicked doctrine also, and making way beforehand for the arguments concerning destiny and necessity even from hence, and everywhere marring the freedom given to us of God, and persuading us that evil deeds are of nature, and hence secretly implanting many other wicked doctrines, although not openly. For such are the devil's poisons. Therefore I beseech you to flee from such lawlessness. For together with the things I have mentioned, neither does the force of lust become milder hereby, but even more fierce. For from another origin has the seed that is in us its sources, and from another cause do its waves swell. And some say from the brain, some from the loins, this violent impulse has its birth; but I should say from nothing else than from an ungoverned will and a neglected mind: if this be temperate, there is no evil result from the motions of nature. Having spoken then of the eunuchs that are eunuchs for nought and fruitlessly, unless with the mind they too practise temperance, and of those that are virgins for Heaven's sake, He proceeds again to say, He that is able to receive it, let him receive it, at once making them more earnest by showing that the good work is exceeding in greatness, and not suffering the thing to be shut up in the compulsion of a law, because of His unspeakable gentleness. And this He said, when He showed it to be most possible, in order that the emulation of the free choice might be greater. And if it is of free choice, one may say, how does He say, at the beginning, All men do not receive it, but they to whom it is given? That you might learn that the conflict is great, not that you should suspect any compulsory allotments. For it is given to those, even to the willing. But He spoke thus to show that much influence from above is needed by him who enters these lists, whereof He that is willing shall surely partake. For it is customary for Him to use this form of speech when the good work done is great, as when He says, To you it is given to know the mysteries. And that this is true, is manifest even from the present instance. For if it be of the gift from above only, and they that live as virgins contribute nothing themselves, for nought did He promise them the kingdom of Heaven, and distinguish them from the other eunuchs. But mark thou, I pray, how from some men's wicked doings, other men gain. I mean, that the Jews went away having learned nothing, for neither did they ask with the intent of learning, but the disciples gained even from hence.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

For it is a lighter thing to contend with himself, and his own lust, than withan evil woman. And the Lord said not, It is good, but rather assented that it is not good. However, He considered the weakness of the flesh; “But he said unto them, All cannot receive this saying;” that is, All are not able to do this. Then to show that this is possible, He says, “For there are some eunuchs, which were made eunuchs of men;” as much as to say, Consider, had you been so made of others, you would have lost the pleasure without gaining the reward. For as the deed without the will does not constitute a sin; so a righteous actis not in the deed unless the will go with it. That therefore is honourable continence, not which mutilation of body of necessity enforces, but which the will of holy purpose embraces. For they are born such, just as others are born having six or four fingers. For if God according as He formed our bodies in the beginning, had continued the same order unchangeably, the working of God would have been brought into oblivion among men. The order of nature is therefore changed at times from its nature, that God the framer of nature may be had in remembrance. But none of them obtain the kingdom of heaven, save he only who has become a eunuch for Christ’s sake. Whence it follows, “He that is able to receive it, let him receive it;” let each calculate his own strength, whether he is able to fulfil the rules of virginity and abstinence. For in itself continence is sweet and alluring, but each man must consider his strength, that he only that is able may receive it.This is the voice of the Lord exhorting and encouraging on His soldiers to the reward of chastity, that he who can fight might fight and conquer and triumph. When he says, “Who have made themselves eunuchs,” He does not mean cutting off of members, but a putting away of evil thoughts. For he that cuts off a limb isunder a curse, for such an one undertakes the deeds of murderers, and opens a door to Manichaeans who depreciate the creature, and cut off the same members as dothe Gentiles. For to cut off members is of the temptation of daemons. But bythe means of which we have spoken desire is not diminished but made more urgent; for it has its source elsewhere, and chiefly in a weak purpose and an unguarded heart. For if the heart be well governed, there is no danger from the natural motions; nor does the amputation of a member bring such peacefulness and immunity from temptation as does a bridle upon the thoughts.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

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Matthew 19:13
Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.

Verses that belong to this explanation: 13-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 13-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

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Matthew 19:14
But Jesus said, ‹Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.›

Verses that belong to this explanation: 13-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 13-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Therefore He said, of such is the kingdom of Heaven, that by choice we should practise these things, which young children have by nature. For since the Pharisees from nothing else so much as out of craft and pride did what they did, therefore on every hand He charges the disciples to be single hearted, both darkly hinting at those men, and instructing these. For nothing so much lifts up unto haughtiness, as power and precedence. Forasmuch then as the disciples were to enjoy great honors throughout the whole world, He preoccupies their mind, not suffering them to feel anything after the manner of men, neither to demand honors from the multitude, nor to have men clear the way before them. For though these seem to be little things, yet are they a cause of great evils. The Pharisees at least being thus trained were carried on into the very summit of evil, seeking after the salutations, the first seats, the middle places, for from these they were cast upon the shoal of their mad desire of glory, then from thence upon impiety. So therefore those men went away having drawn upon themselves a curse by their tempting, but the little children a blessing, as being freed from all these. Let us then also be like the little children, and in malice be we babes. 1 Corinthians 14:20 For it cannot be, it cannot be for one otherwise to see Heaven, but the crafty and wicked must needs surely be cast into hell. And before hell too, we shall here suffer the utmost ills. For if you be evil, it is said, thou alone shall endure the evil; but if good, it is for yourself and for your neighbor. Mark, at any rate, how this took place in the former instances also. For neither was anything more wicked than Saul, nor more simple and single-hearted than David. Which therefore was the stronger? Did not David get him twice into his hands, and having the power to slay him, forebore? Had he not him shut up as in a net and prison, and spared him? And this when both others were urging him, and when he himself was able to accuse him of countless charges; but nevertheless he suffered him to go away safe. And yet the other was pursuing him with all his army, but he was, with a few desperate fugitives, wandering and changing from place to place; nevertheless the fugitive had the advantage of the king, forasmuch as the one came to the conflict with simplicity, the other with wickedness. For what could be more wicked than that man, who when he was leading his armies, and bringing all his wars to a successful issue, and undergoing the labors of the victory and the trophies, but bringing the crowns to him, assayed to slay him? 6. Such is the nature of envy, it is ever plotting against its own honors, and wasting him that has it, and encompassing him with countless calamities. And that miserable man, for instance, until David departed, burst not forth into that piteous cry, bewail ing himself and saying, I am sore distressed, and the Philistines make war against me, and the Lord is departed from me. 1 Samuel 28:15 Until he was separated from David, he fell not in war, but was both in safety and in glory; for indeed unto the king passed the glory of the captain. For neither was the man disposed to usurpation, nor did he assay to depose the other from his throne, but for him did he achieve all things, and was earnestly attached to him, and this is evident even from what followed afterwards. For when indeed he was set under him, any one of them who do not search carefully might perhaps suppose these things to be by the usual custom of a subject; but after he had withdrawn himself out of Saul's kingdom, what then was there to restrain him, and to him even to slay? Had not the other been evil towards him once, twice, and often? Was it not after having received benefits from him? Was it not having nothing whereof to accuse him? Was not Saul's kingdom and safety danger and insecurity to himself? Must he not needs wander and be a fugitive, and be in trembling for fear of the utmost ills, while the other is alive, and reigning? Nevertheless none of these things constrained him to stain his sword with blood, but when he saw him asleep, and bound, and alone, and in the midst of his own men, and had touched his head, and when there were many rousing him to it, and saying the opportunity thus favorable was a judgment of God, he at once rebuked those who were urging him on, and refrained from the murder, and sent him away both safe and well; and as though he had been rather a body guard of his, and a shield-bearer, not an enemy, so did he chide the host for their treachery towards the king. 1 Samuel 26:16 What could be equal to this soul? What to that mildness? For this it is possible to see even by the things that have been mentioned but much more by what are done now. For when we have considered our vileness, then we shall know more perfectly the virtue of those saints. Wherefore I entreat you to hasten towards the emulation of them. For indeed if you love glory, and for this cause art plotting against your neighbor, then shall you enjoy it more largely, when having spurned it, you will abstain from the plotting. For like as to become rich is contrary to covetousness, so is the loving of glory to the obtaining of glory. And if you be minded, let us inquire into each. For since we have no fear of hell, nor much regard for the kingdom, come and even from the things present let us lead you on. For who are they that are ridiculous? Tell me. Is it not they that are doing anything for the sake of glory from the multitude? And who are the objects of praise? Is it not they who spurn the praise of the multitude? Therefore if the love of vainglory be matter of reproach, and it cannot be concealed that the vainglorious man loves it, he will assuredly be an object of reproach, and the love of glory has become to him a cause of dishonor. And not in this respect only does he disgrace himself, but also in that he is compelled to do many things shameful, and teeming with the utmost disgrace. And like as with respect to their gains men are wont to suffer harm more than anything from the disease of covetousness (they become at least the subjects of many tricks, and of small gains make great losses, wherefore this saying has prevailed even to be a proverb); and as to the voluptuous man likewise, his passion becomes a hindrance to the enjoyment of his pleasure. These at least that are exceedingly given up thereto, and are the slaves of women these above all do women carry about as servants, and will never vouchsafe to treat them as men, buffeting, spurning them, leading, and taking them about everywhere, and giving themselves airs, and in everything merely giving them orders. Even so also than him that is arrogant and mad about glory, and accounts himself to be high, nothing is more base and dishonored. For the race of man is fond of contention, and against nothing else does it set itself so much, as against a boaster, and a contemptuous man, and a slave of glory. And he himself too, in order to maintain the fashion of his pride, exhibits the conduct of a slave to the common sort, flattering, courting them, serving a servitude more grievous than that of one bought for money. Knowing then all these things, let us lay down these passions, that we may not both pay a penalty here, and there be punished without end. Let us become lovers of virtue. For so both before reaching the kingdom we shall reap the greatest benefits here, and when we are departed there we shall partake of the eternal blessings; unto which God grant we may all attain by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Epiphanius the Latin
AD: 403

Epiphanius the Latin

Matthew 19

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Matthew 19:15
And he laid [his] hands on them, and departed thence.

Verses that belong to this explanation: 13-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 13-15

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

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Matthew 19:16
And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

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Matthew 19:17
And he said unto him, ‹Why callest thou me good?› [there is] ‹none good but one,› [that is], ‹God: but if thou wilt enter into life, keep the commandments.›

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

Shenouda III.

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Wherefore then does Christ thus reply to him, saying, There is none good? Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He says, We worship we know what; John 4:22 and, If I bear witness of myself, my witness is not true. John 5:31 When therefore He says, There is none good; not as putting Himself out from being good does He say this, far from it; for he said not, Why do you call me good? I am not good; but, there is none good, that is, none among men. And when He says this self-same thing, He says it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, But one, that is, God; and He said not, but my Father, that you might learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, If you, being evil, know how to give good gifts to your children. Matthew 7:11 For indeed there too He called them evil, not as condemning the whole race as evil (for by ye, He means not ye men), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, How much more shall your Father give good things to them that ask Him? And what was there to urge Him, or what the profit that He should answer in this way? He leads him on little by little, and teaches him to be far from all flattery, drawing him off from the things upon each, and fastening him upon God, and persuading him to seek after the things to come, and to know that which is really good, and the root and fountain of all things, and to refer the honors to Him. Since also when He says, Call no one master upon earth, it is in contradistinction to Himself He says this, and that they might learn what is the chief sovereignty over all things that are. For neither was it a small forwardness the young man had shown up to this time in having fallen into such a desire; and when of the rest some were tempting, some were coming to Him for the cure of diseases, either their own or others, he for eternal life was both coming to Him, and discoursing with Him. For fertile was the land and rich, but the multitude of the thorns choked the seed. Mark at any rate how he is prepared thus far for obedience to the commandments. For By doing what, he says, shall I inherit eternal life? So ready was he for the performance of the things that should be told him. But if he had come unto Him, tempting Him, the evangelist would have declared this also to us, as He does also with regard to the others, as in the case of the lawyer. And though himself had been silent, Christ could not have suffered him to lie concealed, but would have convicted him plainly, or at least would have intimated it, so that he should not seem to have deceived Him, and to be hidden, and thereby have suffered hurt. If he had come unto Him tempting, he would not have departed sorrowing for what he heard. This was not at any rate ever the feeling of any of the Pharisees, but they grew fierce when their mouths were stopped. But not so this man; but he goes away cast down, which is no little sign that not with an evil will he had come unto Him, but with one too feeble, and that he did indeed desire life, but was held in subjection by another and most grievous feeling.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

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Matthew 19:18
He saith unto him, Which? Jesus said, ‹Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,›

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 19

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Matthew 19:19
‹Honour thy father and› [thy] ‹mother: and, Thou shalt love thy neighbour as thyself.›

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

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Matthew 19:20
The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:21
Jesus said unto him, ‹If thou wilt be perfect, go› [and] ‹sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come› [and] ‹follow me.›

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

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Matthew 19:22
But when the young man heard that saying, he went away sorrowful: for he had great possessions.

A Request for Eternal Life

In the third story of this chapter we see a young man with a sincere character. A sincere character is something that we can appreciate as a goodness from God, even though – and that goes for anyone who reveals this sincere character – he is by nature a sinner. The young man who comes to the Lord with a question has such a character.

He introduces his question with “Teacher”. The young man calls the Lord Jesus ‘Teacher’ because he sees in Him Someone from Whom he expects to be able to learn something. But despite acknowledging in the Lord One Who stands above him, he sees in Him no more than a man. If He is no more than Teacher, the young man falls short. The Lord therefore does not accept the title of address. He rejects it and refers to God as the Good. He is that Himself in Person.

The young man’s question shows that he believes that by doing something he can earn eternal life. For him, eternal life is what the Old Testament means: to live forever on earth [Ps 133:3]; [Dan 12:2]. However, he must find out that this can only be obtained by faith.

He receives the appropriate answer from the Lord, who refers to the commandments of the Old Testament. According to the Old Testament, eternal life can be earned indeed by keeping the law. The summary of the law is: ‘Do this and you shall live’ [Lev 18:5]; [Luke 10:25-28]. If the young man kept the law, he would enter life, that is, he would enter the atmosphere where eternal life is experienced.

Then he asks which commandments he should keep. This question betrays an approach to the law that the law does not allow, namely that there are important and less important commandments. James says that whosoever stumbles over one commandment is guilty of all [Jas 2:10]. To meet the young man, the Lord mentions a number of commandments. However, it is precisely those commandments that a human being can by nature keep. They are commandments that relate to the relationship with one’s neighbor. Although loving one’s neighbor should be a matter of the heart, it can be kept as an outward commandment, without saying anything about what is inside.

In all sincerity, the young man answers that he has kept all the commandments mentioned by the Lord. It seems that he is not presenting himself better than he is, for the Lord does not dispute that he has kept these things. Yet the young man says he still lacks something. Keeping these commandments has not given him what he really seeks. When asked what he still lacks, the Lord does not answer with another commandment from the law, but with a test that makes it clear that he cannot keep the law. It is the commandment: You shall not covet. This test will reveal what is really in his heart for his neighbor. This test is about his possessions.

The Lord tells him to sell his possessions. He should not keep the money he receives for this, but give it away to the poor. Then his relationship with the poor, the love of his neighbor, will be as God intended. The question is whether the young man wants to have eternal life at all costs and wants to have that in connection with following a rejected Lord. By the way, the Lord promises a great thing. He asks to give up everything, but He gives back incredibly more in return. If he were to do what the Lord says, he would get even more than eternal life on earth, namely a treasure in heaven. As for the earth, the Lord invites him to come to Him and follow Him.

Indeed, the condition mentioned by the Lord reveals what is really in His heart. This word grieves him and makes it clear that his heart hangs on his possessions. A rich person can be honest and yet be attached to earthly things. He chooses for his possessions and thus against the Lord, for he goes away from Him. The Lord has exposed the selfishness, the covetousness, in the heart of the young man. His request was to do something great, but it was a matter of personal interest. All the benefits of the flesh that this young man possesses become a reason not to follow Christ. He loves his possessions more than the Lord.

This uncovering of the heart can only be done by the Lord. He does this not only with this young man, but with each of us. Thus we are by nature, without connection with the grace of God. The apostle Paul shows us how we are saved from it, both in his teaching and in his practice. Like this young man, he was in relation to the law irreproachable. He said, ‘I would not have known about coveting if the Law had not said, You shall not covet’ [Rom 7:7].

This last commandment of the ten made him realize what was in him. It showed that however impeccable he was in appearance, inside he was corrupt. Nothing could save him from this depravity but the death of Christ. By grace he has seen this, as he says to us: “For through the Law I died to the Law, so that I might live to God” [Gal 2:19]. In his life thereafter he has shown what the Lord asks of the young man [Phil 3:4-10].

Verses that belong to this explanation: 16-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Verses that belong to this explanation: 16-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

De Cons. Ev., ii, 63: This may seem a discrepancy, that Matthew here gives it, "Why askest thou me concerning good?” whereas Mark and Luke’s have, “Whycallest thou me good?” For this, “Why askest thou me concerning good?” may seem rather to be referred to his question, “What good thing shall I do?” for in that he both mentioned “good,” and asked a question. But this, “Good Master, "is not yet a question. Either sentence may be understood thus very appropriately to the passage. Serm., 84, 1: And He said not, “If thou desirest life eternal; but, “If thouwilt enter into life,” calling that simply “life,” which shall be everlasting. Here we should consider how eternal life should be loved, when this miserable and finite life is so loved. de Op. Monach., 25: Nor need it be made a scruple in what monasteries, or to the indigent brethren of what place, any one gives those things that he has, for there is but one commonwealth of all Christians. Therefore wheresoever any Christian has laid out his goods, in all places alike he shall receive what is necessary for himself, shall receive it of that which is Christ’s. cont. Faust, v. 9: Nor are such only partakers in the kingdom of heaven, who, to the end they may be perfect, sell or part with all that they have; but in these Christian ranks are numbered by reason of a certain communication of their charity a multitude of hired troops; those to whom it shall be said in the end, “I was hungry, and ye gave me to eat;” whom be it far from us to consider excluded from life eternal, as they who obey not the commands of the Gospel. Gennadius, de Eccles. Dogm.36: It is good to distribute with discrimination to the poor; it is better, with resolve of following the Lord to strip one’s self of all at once, and freed from anxiety to suffer want with Christ. Ep. 31, 5: I know not how, but in the love of worldly superfluities, it is what we have already got, rather than what we desire to get, that most strictly enthrals us. For whence went this young man away sorrowful, but that he had great possessions? It is one thing to lay aside thoughts of further acquisition, and another to strip ourselves of what we have already made our own; one is only rejecting what is not ours, the other is like parting with one of our own limbs.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

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Matthew 19:23
Then said Jesus unto his disciples, ‹Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.›

With God All Things Are Possible

Following the young man’s departure, the Lord addresses His disciples with a word about being rich. He tells them that for many rich people, having many possessions is an obstacle to entering the kingdom of heaven. It is oh so difficult for a rich man to renounce his wealth. How difficult that is is shown by the fact that He wants to bring this to their attention with a sharp example.

The eye of a needle was at that time the smallest imaginable opening, and the camel the largest imaginable animal. Therefore it was unrealistic to think that something very big – a camel – could go through the eye of something very small – a needle. This would only be possible if there were a miraculous change, in which the camel would become smaller or the eye of the needle larger. Christ uses a typically oriental picture and it is precisely because of this contrast that he depicts an impossibility.

When the disciples hear this, they are surprised. For them this means that no one can be saved. A rich man lives for them clearly in accordance with God’s law, for his wealth proves that God’s favor is on him. Wealth is a proof of Divine blessing in Judaism. Therefore the disciples do not understand the scope of the Lord’s words and cannot hide their amazement about them.

In this chapter they always show their difficulty with His teaching [Verse 10], [Verse 13], [Verse 25]. Their difficulty arises because He places the Jewish views of His disciples on marriage as well as on children and property in a different light, namely the light of the kingdom of which the King is rejected.

The Lord does not answer their question of who can be saved by saying that it is difficult for people to be saved, but that it is impossible. It is not possible for people to work on their own salvation. But that is not why it is hopeless, because with God it is possible. There must be a work of God to make this happen. Man always reveals his nature and it is impossible for him to change anything about it, just as an Ethiopian cannot change anything about being black and a leopard cannot change anything about his spots [Jer 13:23]. It is their nature. But God can make that change.

In other words: it may be impossible for a person to come to God, but this does not mean that God is not able to come to man. In Christ He came, and on the cross Christ accomplished the work that no man could ever accomplish. Our Lord Jesus Christ was actually rich and became poor for us, that we through his poverty might become rich [2Cor 8:9]. This is not possible with people, but it is possible with God!

Verses that belong to this explanation: 23-26

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 19

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Matthew 19:24
‹And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.›

With God All Things Are Possible

Following the young man’s departure, the Lord addresses His disciples with a word about being rich. He tells them that for many rich people, having many possessions is an obstacle to entering the kingdom of heaven. It is oh so difficult for a rich man to renounce his wealth. How difficult that is is shown by the fact that He wants to bring this to their attention with a sharp example.

The eye of a needle was at that time the smallest imaginable opening, and the camel the largest imaginable animal. Therefore it was unrealistic to think that something very big – a camel – could go through the eye of something very small – a needle. This would only be possible if there were a miraculous change, in which the camel would become smaller or the eye of the needle larger. Christ uses a typically oriental picture and it is precisely because of this contrast that he depicts an impossibility.

When the disciples hear this, they are surprised. For them this means that no one can be saved. A rich man lives for them clearly in accordance with God’s law, for his wealth proves that God’s favor is on him. Wealth is a proof of Divine blessing in Judaism. Therefore the disciples do not understand the scope of the Lord’s words and cannot hide their amazement about them.

In this chapter they always show their difficulty with His teaching [Verse 10], [Verse 13], [Verse 25]. Their difficulty arises because He places the Jewish views of His disciples on marriage as well as on children and property in a different light, namely the light of the kingdom of which the King is rejected.

The Lord does not answer their question of who can be saved by saying that it is difficult for people to be saved, but that it is impossible. It is not possible for people to work on their own salvation. But that is not why it is hopeless, because with God it is possible. There must be a work of God to make this happen. Man always reveals his nature and it is impossible for him to change anything about it, just as an Ethiopian cannot change anything about being black and a leopard cannot change anything about his spots [Jer 13:23]. It is their nature. But God can make that change.

In other words: it may be impossible for a person to come to God, but this does not mean that God is not able to come to man. In Christ He came, and on the cross Christ accomplished the work that no man could ever accomplish. Our Lord Jesus Christ was actually rich and became poor for us, that we through his poverty might become rich [2Cor 8:9]. This is not possible with people, but it is possible with God!

Verses that belong to this explanation: 23-26

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:25
When his disciples heard [it], they were exceedingly amazed, saying, Who then can be saved?

With God All Things Are Possible

Following the young man’s departure, the Lord addresses His disciples with a word about being rich. He tells them that for many rich people, having many possessions is an obstacle to entering the kingdom of heaven. It is oh so difficult for a rich man to renounce his wealth. How difficult that is is shown by the fact that He wants to bring this to their attention with a sharp example.

The eye of a needle was at that time the smallest imaginable opening, and the camel the largest imaginable animal. Therefore it was unrealistic to think that something very big – a camel – could go through the eye of something very small – a needle. This would only be possible if there were a miraculous change, in which the camel would become smaller or the eye of the needle larger. Christ uses a typically oriental picture and it is precisely because of this contrast that he depicts an impossibility.

When the disciples hear this, they are surprised. For them this means that no one can be saved. A rich man lives for them clearly in accordance with God’s law, for his wealth proves that God’s favor is on him. Wealth is a proof of Divine blessing in Judaism. Therefore the disciples do not understand the scope of the Lord’s words and cannot hide their amazement about them.

In this chapter they always show their difficulty with His teaching [Verse 10], [Verse 13], [Verse 25]. Their difficulty arises because He places the Jewish views of His disciples on marriage as well as on children and property in a different light, namely the light of the kingdom of which the King is rejected.

The Lord does not answer their question of who can be saved by saying that it is difficult for people to be saved, but that it is impossible. It is not possible for people to work on their own salvation. But that is not why it is hopeless, because with God it is possible. There must be a work of God to make this happen. Man always reveals his nature and it is impossible for him to change anything about it, just as an Ethiopian cannot change anything about being black and a leopard cannot change anything about his spots [Jer 13:23]. It is their nature. But God can make that change.

In other words: it may be impossible for a person to come to God, but this does not mean that God is not able to come to man. In Christ He came, and on the cross Christ accomplished the work that no man could ever accomplish. Our Lord Jesus Christ was actually rich and became poor for us, that we through his poverty might become rich [2Cor 8:9]. This is not possible with people, but it is possible with God!

Verses that belong to this explanation: 23-26

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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There are currently no tags for this verse.

Matthew 19:26
But Jesus beheld [them], and said unto them, ‹With men this is impossible; but with God all things are possible.›

With God All Things Are Possible

Following the young man’s departure, the Lord addresses His disciples with a word about being rich. He tells them that for many rich people, having many possessions is an obstacle to entering the kingdom of heaven. It is oh so difficult for a rich man to renounce his wealth. How difficult that is is shown by the fact that He wants to bring this to their attention with a sharp example.

The eye of a needle was at that time the smallest imaginable opening, and the camel the largest imaginable animal. Therefore it was unrealistic to think that something very big – a camel – could go through the eye of something very small – a needle. This would only be possible if there were a miraculous change, in which the camel would become smaller or the eye of the needle larger. Christ uses a typically oriental picture and it is precisely because of this contrast that he depicts an impossibility.

When the disciples hear this, they are surprised. For them this means that no one can be saved. A rich man lives for them clearly in accordance with God’s law, for his wealth proves that God’s favor is on him. Wealth is a proof of Divine blessing in Judaism. Therefore the disciples do not understand the scope of the Lord’s words and cannot hide their amazement about them.

In this chapter they always show their difficulty with His teaching [Verse 10], [Verse 13], [Verse 25]. Their difficulty arises because He places the Jewish views of His disciples on marriage as well as on children and property in a different light, namely the light of the kingdom of which the King is rejected.

The Lord does not answer their question of who can be saved by saying that it is difficult for people to be saved, but that it is impossible. It is not possible for people to work on their own salvation. But that is not why it is hopeless, because with God it is possible. There must be a work of God to make this happen. Man always reveals his nature and it is impossible for him to change anything about it, just as an Ethiopian cannot change anything about being black and a leopard cannot change anything about his spots [Jer 13:23]. It is their nature. But God can make that change.

In other words: it may be impossible for a person to come to God, but this does not mean that God is not able to come to man. In Christ He came, and on the cross Christ accomplished the work that no man could ever accomplish. Our Lord Jesus Christ was actually rich and became poor for us, that we through his poverty might become rich [2Cor 8:9]. This is not possible with people, but it is possible with God!

Verses that belong to this explanation: 23-26

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Therefore, having first beheld them, He said unto them, The things which are impossible with men, are possible with God. For with a mild and meek look, having soothed their shuddering mind, and having put an end to their distress (for this the evangelist signified by saying, He beheld them), then by His words also He relieves them, bringing before them God's power, and so making them feel confidence. But if you will learn the manner of it likewise, and how what is impossible may become possible, hear. Born either for this end did He say, The things which are impossible with men, are possible with God, that you should give it up, and abstain, as from things impossible; but that having considered the greatness of the good work, you should hasten to it readily, and having besought God to assist you in these noble contests, should attain unto life. How then should this become possible? If you cast away what you have, if you empty yourself of your wealth, if you refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that you should know the vastness of the good work, hear what follows. For when Peter had said, Behold, we have forsaken all, and followed You, and had asked, What shall we have therefore? having appointed the reward for them; He added, And every one who has forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life. Thus that which is impossible becomes possible. But how may this very thing be done, one may say, to forsake these? How is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards. Do not then seek all at once, but gently, and little by little, ascend this ladder, that leads you up to Heaven. For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations. But this itself, by what means will it be done? One may say. If you consider, that while rich, you will never cease thirsting, and pining with the lust of more; but being freed from your possessions, you will be able also to stay this disease. Do not then encompass yourself with more, lest you follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic. For answer me, whom shall we affirm to be tormented and pained? Him that longs after costly meats and drinks, and is not able to enjoy them as he will, or him that has not such a desire? It is quite clear one must say, him that desires, but cannot obtain what he desires. For this is so painful, to desire and not to enjoy, to thirst and not to drink, that Christ desiring to describe hell to us, described it in this way, and introduced the rich man thus tormented. For longing for a drop of water, and not enjoying it, this was his punishment. So then he that despises wealth quiets the desire, but he that desires to be rich has inflamed it more, and not yet does he stay; but though he have got ten thousand talents, he desires as much more; though he obtain these, again he aims at twice as much more, and going on he desires even the mountains, and the earth, and the sea, and all to become gold for him, being mad with a kind of new and fearful madness, and one that can never thus be extinguished. And that you might learn, that not by addition but by taking away this evil is stayed; if you had ever had an absurd desire to fly and to be borne through the air, how would you extinguish this unreasonable desire? By fashioning wings, and preparing other instruments, or by convincing the mind that it is desiring things impossible, and that one should attempt none of these things? It is quite plain, that by convincing the mind. But that, you may say, is impossible. But this again is more impossible, to find a limit for this desire. For indeed it is more easy for men to fly, than to make this lust cease by an addition of more. For when the objects of desire are possible, one may be soothed by the enjoyment of them, but when they are impossible, one must labor for one thing, to draw ourselves off from the desire, as otherwise at least it is not possible to recover the soul. Therefore that we may not have superfluous sorrows, let us forsake the love of money that is ever paining, and never endures to hold its peace, and let us remove ourselves to another love, which both makes us happy, and has great facility, and let us long after the treasures above. For neither is the labor here so great, and the gain is unspeakable, and it is not possible for him to fail of them who is but in any wise watchful and sober, and despises the things present; even as on the other hand, as to him that is a slave to these last, and is utterly given up to them, it as altogether of necessity that he fail of those better riches. Considering then all these things, put away the wicked desire of wealth. For neither couldest thou say this, that it gives the things present, though it deprive us of the things to come, albeit even if this were so, this were extreme punishment, and vengeance. But now not even this may be. For besides hell, and before that hell, even here it casts you into a more grievous punishment. For many houses has this lust overthrown, and fierce wars has it stirred up, and compelled men to end their lives by a violent death; and before these dangers it ruins the nobleness of the soul, and is wont often to make him that has it cowardly, and unmanly, and rash, and false, and calumnious, and ravenous, and over-reaching, and all the worst things. But seeing perhaps the brightness of the silver, and the multitude of the servants, and the beauty of the buildings, the court paid in the market-place, are you bewitched thereby? What remedy then may there be for this evil wound? If you consider how these things affect your soul, how dark, and desolate, and foul they render it, and how ugly; if you reckon with how many evils these things were acquired, with how many labors they are kept, with how many dangers: or rather they are not kept unto the end, but when you have escaped the attempts of all, death coming on you is often wont to remove these things into the hand of your enemies, and goes and takes you with him destitute, drawing after you none of these things, save the wounds and the sores only, which the soul received from these, before its departing. When then you see any one resplendent outwardly with raiment and large attendance, lay open his conscience, and you shall see many a cobweb within, and much dust. Consider Paul, Peter. Consider John, Elias, or rather the Son of God Himself, who has not where to lay His head. Be an imitator of Him, and of His servants, and imagine to yourself the unspeakable riches of these. But if having obtained a little sight by these, you should be darkened again, as in any shipwreck when a storm has come on, hear the declaration of Christ, which affirms, that it is impossible for a rich man to enter into the kingdom of Heaven. And against this declaration set the mountains, and the earth, and the sea; and all things, if you will, suppose to be gold; for you shall see nothing equal to the loss arising to you from thence. And thou indeed makest mention of acres of land, so many and so many, and of houses ten or twenty or even more, and of baths as many, and of slaves a thousand, or twice as many, and of chariots fastened with silver and overlaid with gold; but I say this, that if each one of you that are rich were to leave this poverty (for these things are poverty compared with what I am about to say), and were possessed of a whole world, and each of them had as many men as are now everywhere on land and sea, and each a world both sea and land, and everywhere buildings, and cities, and nations, and from every side instead of water, instead of fountains, gold flowed up for him, I would not say those who are thus rich are worth three farthings, when they are cast out of the kingdom. For if now aiming at riches that perish, when they miss them, they are tormented, if they should obtain a perception of those unspeakable blessings, what then will suffice for consolation for them? There is nothing. Tell me not then of the abundance of their possessions, but consider how great loss the lovers of this abundance undergo in consequence thereof, for these things losing Heaven, and being in the same state, as if any one after being cast out of the highest honor in kings' courts, having a dung heap, were to pride himself on that. For the storing up of money differs nothing from that, or rather that is even the better. For that is serviceable both for husbandry, and for heating a bath, and for other such uses, but the buried gold for none of these things. And would it were merely useless; but as it is, it kindles moreover many furnaces for him that has it, unless he use it rightly; countess evils at least spring therefrom. Therefore they that are without used to call the love of money the citadel of evils; but the blessed Paul spoke much better and more vividly, pronouncing it the root of all evils. Considering then all these things, let us emulate the things worthy of emulation, not gorgeous buildings not costly estates, but the men that have much confidence towards God, those that have riches in Heaven, the owners of those treasures, them that are really rich, them that are poor for Christ's sake, that we may attain unto the good things of eternity by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and always and world without end. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

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Matthew 19:27
Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

Verses that belong to this explanation: 27-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:28
And Jesus said unto them, ‹Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.›

Verses that belong to this explanation: 27-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

What then, one may say, shall Judas sit there? By no means. How, then, does He say, You shall sit on twelve thrones? how shall the terms of the promise be fulfilled? Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them. Jeremiah 18:7-10 For the same custom do I observe with respect to the good things as well, says He. For though I spoke of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, For the dread of you, it is said, and the fear of you shall be on the wild beasts, Genesis 9:2 and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also. For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for you are able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For should you appear unworthy, the fact of my having promised will not advantage you, but will rather bring punishment. For I promise you being worthy. Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, you, only, but added, which have followed me, that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy. Now to the disciples He promised things to come, saying, You shall sit on twelve thrones, for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

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Matthew 19:29
‹And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.›

Verses that belong to this explanation: 27-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: Theodore the Stratelates
AD: 319

Theodore the Stratelates

Matthew 19

For lest any after having heard the word ye, should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, I will make you fishers of men; but when He had wrought them to be of higher views, then after that He discourses of the things to come also. But what is, Judging the twelve tribes of Israel? This is, condemning them. For they are not surely to sit as judges, but like as He said the Queen of the South should condemn that generation, and the Ninevites shall condemn them; so now these also. Therefore He said not, the nations, and the world, but the tribes of Israel. For since both the Jews alike and the apostles had been brought up under the same laws, and customs, and polity; when the Jews said, that for this cause they could not believe in Christ, because the law forbade to receive His commandments, by bringing forward these men, who had received the same law, and yet had believed, He condemns all those; like as even already He had said, therefore they shall be your judges. Matthew 12:27 And what great thing does He promise them, it may be said, if what the Ninevites have and the Queen of the South, this these are to have also? In the first place He had promised them many other things before this, and after this does promise them, and this alone is not their reward. And besides even in this He intimated by the way something more than these things. For of those He simply said, The men of Nineveh shall rise up and condemn this gen eration, Matthew 12:41 and, The Queen of the South shall condemn it; but concerning these, not merely thus, but how? When the Son of Man shall sit upon the throne of His glory, then shall you also sit upon twelve thrones, says He, declaring, that they also shall reign with Him, and partake of that glory. For if we suffer, it is said, we shall also reign with Him. 2 Timothy 2:12 For neither do the thrones signify a sitting (in judgment), for He alone is the one that shall sit and judge, but honor and glory unspeakable did He intimate by the thrones. To these then He spoke of these things, but to all the rest of eternal life and an hundredfold here. But if to the rest, much more to these too, both these things, and the things in this life. And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he says, If it had been possible ye would have plucked out your eyes, and given them to me. Galatians 4:51 But when He says, Every one who has forsaken wife, He says not this, for marriages to be broken asunder for nought, but as He says concerning one's life, He that loses his life for my sake shall find it, Matthew 10:39 not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He says also with respect to wife and brethren. But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, says He, let them be neither wives nor parents, even as Paul likewise said, But if the unbelieving depart, let him depart. 1 Corinthians 7:15

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

Author: Cyril of Alexandria
Rank: Pope
AD: 444

Cyril of Alexandria

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Matthew 19:30
‹But many› [that are] ‹first shall be last; and the last› [shall be] ‹first.›

Verses that belong to this explanation: 27-30

Author: Ger de Koning
Rank: Author
Posted on: 2024-04-04
Source:

Ger de Koning

Matthew 19

Though Christ spoke so strongly, few that have riches do not trust in them. How few that are poor are not tempted to envy! But men’s earnestness in this matter is like their toiling to build a high wall to shut themselves and their children out of heaven. It should be satisfaction to those who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition. If they live more hardly in this world than the rich, yet, if they get more easily to a better world, they have no reason to complain. Christ’s words show that it is hard for a rich man to be a good Christian, and to be saved. The way to heaven is a narrow way to all, and the gate that leads into it, a strait gate; particularly so to rich people. More duties are expected from them than from others, and more sins easily beset them. It is hard not to be charmed with a smiling world. Rich people have a great account to make up for their opportunities above others. It is utterly impossible for a man that sets his heart upon his riches, to get to heaven. Christ used an expression, denoting a difficulty altogether unconquerable by the power of man. Nothing less than the almighty grace of God will enable a rich man to get over this difficulty. Who then can be saved? If riches hinder rich people, are not pride and sinful lusts found in those not rich, and as dangerous to them? Who can be saved? say the disciples. None, saith Christ, by any created power. The beginning, progress, and perfecting the work of salvation, depend wholly on the almighty power of God, to which all things are possible. Not that rich people can be saved in their worldliness, but that they should be saved from it. Peter said, We have forsaken all. Alas! it was but a poor all, only a few boats and nets; yet observe how Peter speaks, as if it had been some mighty thing. We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ. However, Christ does not upbraid them; though it was but little that they had forsaken, yet it was their all, and as dear to them as if it had been more. Christ took it kindly that they left it to follow him; he accepts according to what a man hath. Our Lord’s promise to the apostles is, that when the Son of man shall sit on the throne of his glory, he will make all things new, and they shall sit with him in judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry. Our Lord added, that every one who had forsaken possessions or comforts, for his sake and the gospel, would be recompense at last. May God give us faith to rest our hope on this his promise; then we shall be ready for every service or sacrifice. Our Savior, in the last verse, does away a mistake of some. The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure. Let us not trust in promising appearances or outward profession. Others may, for ought we know, become eminent in faith and holiness.

Verses that belong to this explanation: 23-30

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Matthew Henry

Matthew 19

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God. Hom., lxiv: What was this “all,” O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have nought, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ’s requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, “and have followed thee.”. He therefore said not the Gentiles and the whole world, but, the “tribes of Israel,” because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law. But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? Hehad before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, “When the Soul of Man shall sit, ye also shall sit. "It is clear then that they shall reign with Him, and shall share in that glory; for it is such honour and glory unspeakable that He intends by the “thrones.” How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was thus ordained of the Lord by Jeremiah the Prophet, “I will speak it upon my people, and upon, the kingdom, that I may build, and plant it. But if it do evil in, my sight, then will I repent me of the good which I said I would do to them;” as much asto say, If they make themselves unworthy of the promise, I will no more perform that I promised. But Judas showed himself unworthy of thepreeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, Ye shall sit, but, “Ye which have followed me shall sit;” at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shown himself undeserving. Or, by that, “In the regeneration,” Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sat on the throne of His glory. And hereby you may see that He spake not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, “When the Son of Man shall come sitting upon the throne of his majesty;” but only, “In the regeneration when he shall sit,” which was from the time that the Gentiles began to believe on Christ; according to that, “God shall reign over the heathen; God sitteth upon his holy throne.” The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For allexcellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particular excellence, as Peter in faith; so Peter tests upon his faith, Johnon his innocence, and so of the rest. And that Christ spake of reward to be given to the Apostles in this world, is shown by what follows, “And every one that hath forsaken houses, or brethren, or sisters” For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life. Or; He holds out rewards in the future life to the Apostles, because they where already looking above, and desired nothing of things present; but to others He promises things present. But when He says, “He that has forsaken wife,” it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands.

Author: John Chrysostom
Rank: Bishop
AD: 407

John Chrysostom

Matthew 19

Author: Jerome
Rank: Priest
AD: 420

Jerome

Matthew 19

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

Hilary of Poitiers

Matthew 19

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Augustine of Hippo

Matthew 19

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

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Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

King James Version

Matthew 19

1 And it came to pass, [that] when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;

2 And great multitudes followed him; and he healed them there.

3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

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,›

5 ‹And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?›

6 ‹Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.›

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

8 He saith unto them, ‹Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.›

9 ‹And I say unto you, Whosoever shall put away his wife, except› [it be] ‹for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.›

10 His disciples say unto him, If the case of the man be so with [his] wife, it is not good to marry.

11 But he said unto them, ‹All› [men] ‹cannot receive this saying, save› [they] ‹to whom it is given.›

12 ‹For there are some eunuchs, which were so born from› [their] ‹mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive› [it], ‹let him receive› [it].

13 Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.

14 But Jesus said, ‹Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.›

15 And he laid [his] hands on them, and departed thence.

16 And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

17 And he said unto him, ‹Why callest thou me good?› [there is] ‹none good but one,› [that is], ‹God: but if thou wilt enter into life, keep the commandments.›

18 He saith unto him, Which? Jesus said, ‹Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,›

19 ‹Honour thy father and› [thy] ‹mother: and, Thou shalt love thy neighbour as thyself.›

20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

21 Jesus said unto him, ‹If thou wilt be perfect, go› [and] ‹sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come› [and] ‹follow me.›

22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

23 Then said Jesus unto his disciples, ‹Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.›

24 ‹And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.›

25 When his disciples heard [it], they were exceedingly amazed, saying, Who then can be saved?

26 But Jesus beheld [them], and said unto them, ‹With men this is impossible; but with God all things are possible.›

27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

28 And Jesus said unto them, ‹Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.›

29 ‹And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.›

30 ‹But many› [that are] ‹first shall be last; and the last› [shall be] ‹first.›

King James Version

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