Matthew presents Jesus as the authoritative interpreter of Torah, the restorer of creation design, the receiver of children, the exposer of false righteousness, the Lord who demands total allegiance, and the Son of Man who will sit on His glorious throne in the renewal of all things.
Marriage from Creation, Children Received, Riches Renounced, and the Reward of Following Christ
Jesus restores creation design, receives the lowly, exposes the idol of wealth, declares salvation impossible apart from God, and promises eternal reward to those who leave all to follow Him.
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Jesus restores creation design, receives the lowly, exposes the idol of wealth, declares salvation impossible apart from God, and promises eternal reward to those who leave all to follow Him.
Matthew 19 argues that Jesus’ kingdom authority reaches into marriage, singleness, children, possessions, salvation, and future reward. Jesus refuses to let marriage be defined by convenience or loopholes and returns to creation: God joins male and female in one-flesh covenant. Divorce exists because of hardness of heart, not because it reflects God’s design.
Singleness for the kingdom is a gift, not a lesser state. Children, whom disciples might dismiss, are welcomed by Jesus and become signs of kingdom receptivity. The rich young man demonstrates that outward commandment-keeping cannot save when the heart is enslaved to treasure. Salvation is impossible by human effort, status, or wealth, but possible with God.
Those who leave all for Jesus will not lose in the end; the Son of Man will reign, renew all things, and reward His followers.
A Jewish or Jewish-Christian audience familiar with Genesis creation texts, Deuteronomy’s divorce legislation, debates about permissible grounds for divorce, social vulnerability of women and children, the honor associated with wealth, law-keeping piety, and expectations of eschatological renewal.
Jesus leaves Galilee and enters the region of Judea beyond the Jordan. Crowds follow Him and He heals them. Pharisees test Him publicly, disciples question Him privately, children are brought to Him, and a rich young man approaches with a question about eternal life.
Jesus restores creation design, receives the lowly, exposes the idol of wealth, declares salvation impossible apart from God, and promises eternal reward to those who leave all to follow Him.
Matthew presents Jesus as the authoritative interpreter of Torah, the restorer of creation design, the receiver of children, the exposer of false righteousness, the Lord who demands total allegiance, and the Son of Man who will sit on His glorious throne in the renewal of all things.
A Jewish or Jewish-Christian audience familiar with Genesis creation texts, Deuteronomy’s divorce legislation, debates about permissible grounds for divorce, social vulnerability of women and children, the honor associated with wealth, law-keeping piety, and expectations of eschatological renewal.
Jesus leaves Galilee and enters the region of Judea beyond the Jordan. Crowds follow Him and He heals them. Pharisees test Him publicly, disciples question Him privately, children are brought to Him, and a rich young man approaches with a question about eternal life.
- The chapter addresses public religious testing, contested divorce practice, marital breakdown, hardness of heart, disciples’ discomfort with demanding marriage ethics, children being devalued or blocked, wealth as spiritual security, law-keeping confidence, fear of loss, and questions about reward for costly discipleship.
Divorce debates in Second Temple Judaism often revolved around Deuteronomy 24:1 and the meaning of 'something indecent.' Some interpreted grounds broadly, others more narrowly. Jesus bypasses the permissive debate by returning to Genesis. Children held low social power and depended on others to bring them near. Wealth was often viewed as a sign of blessing, making Jesus’ warning about the rich shocking. The image of a camel through the eye of a needle is hyperbolic impossibility language.
Matthew 19 continues Jesus’ formation of the kingdom community after Matthew 18 and begins the movement toward Jerusalem. It connects creation design, kingdom humility, impossible salvation, discipleship cost, and eschatological reward under Jesus’ authority.
Matthew moves from Jesus’ geographical transition toward Judea, to healing crowds, to Pharisaic testing about divorce, to Jesus’ creation-grounded teaching on marriage, to the disciples’ question about singleness, to Jesus’ reception of children, to the rich young man’s failure to follow, to Jesus’ warning about riches, to the impossibility of salvation apart from God, and finally to the promise of reward in the renewal of all things.
Theological exposition and fulfillment
Matthew 19 clarifies the gospel by exposing the insufficiency of human goodness and the impossibility of self-salvation. The rich young man is earnest, moral, and religiously serious, yet He cannot give up the treasure that rules Him. Jesus does not lower the demand; He exposes the idol and calls Him to follow. The disciples rightly ask, 'Who then can be saved?'
Jesus answers with the gospel logic of divine grace: with man this is impossible, but with God all things are possible. The kingdom is received like a child, entered by God’s saving power, and followed through costly allegiance to Christ.
Jesus leaves Galilee for Judea and continues healing the crowds.
Jesus answers the divorce test by returning to creation design and exposing divorce as a concession to hardness of heart.
Jesus teaches that some receive the gift of celibacy for the kingdom.
Jesus receives children and declares that the kingdom belongs to such as these.
Jesus exposes the rich young man’s divided allegiance and teaches that salvation is impossible with man but possible with God.
Jesus promises eschatological reward to those who leave everything for Him and warns of first-last reversal.
- 19:1-2: Jesus leaves Galilee, enters Judea beyond the Jordan, and heals the crowds.
- 19:3-6: Jesus grounds marriage in creation: male and female, leaving and cleaving, one flesh, and God’s joining.
- 19:7-9: Jesus explains Moses’ divorce permission as a concession to hardness, not creation design, and warns against adultery through illegitimate divorce and remarriage.
- 19:10-12: Jesus teaches that celibacy is not for all but is given to some for the sake of the kingdom.
- 19:13-15: Jesus rebukes hindering the children and declares that the kingdom belongs to such as these.
- 19:16-22: Jesus exposes the young man’s attachment to wealth by calling Him to sell, give, and follow.
- 19:23-26: Jesus teaches that the rich enter the kingdom with great difficulty and that salvation is impossible with man but possible with God.
- 19:27-30: Jesus promises thrones, hundredfold reward, eternal life, and a great reversal in the renewal of all things.
Theological Argument
Matthew 19 argues that Jesus’ kingdom authority reaches into marriage, singleness, children, possessions, salvation, and future reward. Jesus refuses to let marriage be defined by convenience or loopholes and returns to creation: God joins male and female in one-flesh covenant. Divorce exists because of hardness of heart, not because it reflects God’s design.
Singleness for the kingdom is a gift, not a lesser state. Children, whom disciples might dismiss, are welcomed by Jesus and become signs of kingdom receptivity. The rich young man demonstrates that outward commandment-keeping cannot save when the heart is enslaved to treasure. Salvation is impossible by human effort, status, or wealth, but possible with God.
Those who leave all for Jesus will not lose in the end; the Son of Man will reign, renew all things, and reward His followers.
From creation design to hardness of heart, from marriage to kingdom singleness, from children hindered to children welcomed, from moral self-confidence to exposed idolatry, from human impossibility to divine possibility, from leaving everything to receiving eternal inheritance.
- 1.Jesus’ authority interprets contested Torah questions by returning to God’s original design.
- 2.Marriage is God’s joining of male and female into one flesh.
- 3.Human beings must not separate what God has joined.
- 4.Moses’ divorce provision was a concession to hardness of heart.
- 5.Illegitimate divorce and remarriage violate the marriage covenant.
- 6.Kingdom singleness is a gift, not a universal command.
- 7.Children and the lowly must not be hindered from Jesus.
- 8.Eternal life cannot be obtained through self-confident moral achievement.
- 9.Jesus exposes the true lord of the heart.
- 10.Riches create severe spiritual danger.
- 11.Salvation is impossible by human power but possible with God.
- 12.Jesus will reward costly discipleship in the renewal of all things.
- 13.Kingdom reversal will expose false earthly rankings.
Theological Focus
- Creation design
- Marriage
- Male and female
- One flesh
- God’s joining
- Divorce
- Hardness of heart
- Sexual immorality
- Adultery
- Kingdom singleness
- Children
- Kingdom receptivity
- Eternal life
- Commandments
- Treasure in heaven
- Following Jesus
- Riches
- Impossible salvation
- Divine possibility
- Renewal of all things
- Son of Man’s throne
- Disciples’ reward
- First-last reversal
- Creation-Grounded Marriage
- Divine Joining
- Hardness of Heart
- Covenant Faithfulness
- Kingdom Singleness
- Children Welcomed
- External Morality Exposed
- Idolatry of Riches
- Grace and Divine Possibility
- Costly Discipleship
- Eschatological Reward
- Kingdom Reversal
- Creation
- Human Sinfulness
- Singleness
- Children and the Kingdom
- Law
- Idolatry
- Salvation by Divine Grace
- Discipleship
- Eschatology
- Reward and Inheritance
Theological Themes
Jesus grounds marriage ethics in God’s creation of male and female and the one-flesh union.
Marriage is joined by God and therefore must not be separated by human willfulness.
Divorce is explained as a concession to hardened hearts, not God’s original design.
Jesus treats divorce and remarriage with moral seriousness because marriage faithfulness matters to God.
Some receive the calling to live unmarried for the sake of the kingdom.
Jesus receives children and says the kingdom belongs to such as these.
The rich young man’s claim to commandment-keeping is exposed by His unwillingness to follow Jesus at the cost of wealth.
Wealth can bind the heart and make entrance into the kingdom humanly impossible.
Salvation is impossible with man but possible with God.
Following Jesus may require leaving family, possessions, and security.
Jesus promises reward, eternal life, and participation in the renewal of all things.
Many who seem first now will be last, and many who seem last now will be first.
Covenant Significance
Matthew 19 places Jesus as the authoritative covenant interpreter who restores marriage to creation intent, exposes the concessionary nature of divorce law, receives children as fitting heirs of the kingdom, and reveals that inheritance of eternal life depends on God’s saving power rather than human status or wealth. Jesus’ teaching holds together creation covenant, Mosaic concession, kingdom ethics, and eschatological renewal.
- Matthew 19:4-6 - Jesus grounds marriage in Genesis creation: male and female, leaving and cleaving, one flesh.
- Matthew 19:6 - God joins husband and wife, making marriage more than human arrangement.
- Matthew 19:7-8 - Jesus interprets Moses’ divorce provision as a concession to hardness of heart.
- Matthew 19:9 - Jesus warns that illegitimate divorce and remarriage involves adultery.
- Matthew 19:10-12 - Singleness for the kingdom is a given calling within God’s reign.
- Matthew 19:13-15 - Jesus welcomes children and declares that the kingdom belongs to such as these.
- Matthew 19:16-22 - Jesus uses commandments to expose the rich young man’s heart and calls Him to follow.
- Matthew 19:25-26 - Salvation is impossible with man but possible with God.
- Matthew 19:28 - Jesus promises a future renewal when the Son of Man sits on His glorious throne.
- Matthew 19:29 - Those who leave all for Jesus’ sake inherit eternal life.
- Genesis 1:27 - God created humanity male and female, cited by Jesus in His marriage teaching.
- Genesis 2:24 - A man leaves father and mother and is united to His wife, and the two become one flesh.
- Deuteronomy 24:1-4 - Moses’ divorce legislation stands behind the Pharisees’ question and Jesus’ explanation.
- Malachi 2:14-16 - God’s concern for marriage covenant faithfulness resonates with Jesus’ teaching.
- Exodus 20:12-16 - The commandments Jesus cites come from the Decalogue’s ethical commands.
- Leviticus 19:18 - Jesus cites love for neighbor as part of the commandment summary.
- Psalm 49:16-20 - The danger of trusting wealth resonates with Jesus’ warning about riches.
- Proverbs 11:28 - Whoever trusts in riches will fall, illuminating the rich young man’s tragedy.
- Daniel 7:13-14 - The Son of Man’s glorious reign stands behind Jesus’ throne language.
- Isaiah 65:17 - New creation hope forms background for the renewal of all things.
Canonical Connections
Jesus interprets marriage through Genesis 1 and 2 as God’s one-flesh joining of male and female.
Jesus explains Moses’ divorce legislation as concession to hardness rather than creation ideal.
Jesus’ reception of children aligns with His kingdom reversal that honors the lowly.
Jesus cites commandments but uses them to expose the heart rather than confirm self-righteousness.
Jesus’ warning against riches fits the broader biblical warning against trusting wealth.
Human inability and divine possibility form a major biblical salvation pattern.
Jesus’ glorious throne language draws on Danielic Son of Man expectation.
Jesus promises eschatological renewal consistent with prophetic new creation hope.
Jesus promises reward to those who leave family and possessions for Him.
Cross References
Matthew 19 clarifies the gospel by exposing the insufficiency of human goodness and the impossibility of self-salvation. The rich young man is earnest, moral, and religiously serious, yet He cannot give up the treasure that rules Him. Jesus does not lower the demand; He exposes the idol and calls Him to follow. The disciples rightly ask, 'Who then can be saved?'
Jesus answers with the gospel logic of divine grace: with man this is impossible, but with God all things are possible. The kingdom is received like a child, entered by God’s saving power, and followed through costly allegiance to Christ.
- Creation Restored under Christ - Jesus restores marriage ethics to God’s original design rather than human hardness.
- Heart Diagnosis - Divorce concession reveals hardness of heart, and the rich young man reveals idolatrous attachment.
- Kingdom Reception - Children illustrate the humble dependence fitting for the kingdom.
- Moralism Exposed - Commandment-keeping claims cannot hide a heart unwilling to follow Jesus.
- Treasure Transfer - Jesus calls the rich man to exchange earthly security for treasure in heaven.
- Discipleship Call - The decisive command is 'Follow me.'
- Human Impossibility - Salvation is impossible with man.
- Divine Possibility - With God all things are possible.
- Eternal Inheritance - Those who leave all for Jesus’ sake will inherit eternal life.
- Renewal of All Things - Jesus promises future restoration under the enthroned Son of Man.
- Do not reduce Jesus’ marriage teaching to legalism · it is rooted in creation and God’s joining.
- Do not use Moses’ concession to erase Jesus’ creation ethic.
- Do not preach divorce truth without pastoral care for hardness, sin, betrayal, and suffering.
- Do not treat singleness as failure or marriage as ultimate identity.
- Do not hinder children or the lowly from Christ.
- Do not present the rich young man as merely lacking one extra good work · Jesus exposes His ruling idol.
- Do not teach salvation by poverty or almsgiving · Jesus calls for surrender and shows salvation is possible only with God.
- Do not soften Jesus’ warning about wealth.
- Do not comfort the moral person without confronting the treasure that competes with Christ.
- Do not turn reward promises into earthly prosperity formulas.
- Do not ignore the first-last reversal that overturns worldly rankings.
Primary Emphasis
Matthew 19 presents Jesus as the authoritative interpreter of creation and Torah, the Lord who welcomes children, the good teacher whose goodness points to God, the one who demands total allegiance, the revealer of salvation’s impossibility apart from God, and the Son of Man who will sit on His glorious throne in the renewal of all things. Jesus is not merely a moral teacher answering ethical questions; He is the Lord before whom marriage, wealth, family, and eternal life must be reordered.
Chapter Contribution
Matthew 19 argues that Jesus’ kingdom authority reaches into marriage, singleness, children, possessions, salvation, and future reward. Jesus refuses to let marriage be defined by convenience or loopholes and returns to creation: God joins male and female in one-flesh covenant. Divorce exists because of hardness of heart, not because it reflects God’s design.
Singleness for the kingdom is a gift, not a lesser state. Children, whom disciples might dismiss, are welcomed by Jesus and become signs of kingdom receptivity. The rich young man demonstrates that outward commandment-keeping cannot save when the heart is enslaved to treasure. Salvation is impossible by human effort, status, or wealth, but possible with God.
Those who leave all for Jesus will not lose in the end; the Son of Man will reign, renew all things, and reward His followers.
Jesus interprets Moses in light of Genesis with final authority, showing that He governs both Scripture's meaning and the disciple's moral life.
Jesus receives those whom even His disciples may be tempted to turn away and grants them His personal attention.
Jesus speaks with authority to demand allegiance, promise treasure in heaven, define salvation, and identify Himself with the reigning Son of Man.
Marriage is not presented as a disposable contract governed by convenience but as a God-joined union requiring faithfulness.
Jesus roots marriage in God's creation of male and female and in God's own joining of husband and wife as one flesh.
Following Jesus requires ultimate allegiance that may demand the surrender of possessions, status, family security, and self-protection.
Disciples must learn Jesus' valuation of the lowly and must not become barriers to those who should be brought to Him.
What is impossible for sinners remains possible with God, grounding salvation in divine action rather than human capacity.
The passage treats eternal life as the promised inheritance of God's reign, not as a possession earned by human achievement.
The passage portrays kingdom belonging in terms of received mercy rather than achieved status or mature accomplishment.
Jesus declares that salvation is impossible with man, exposing the insufficiency of moral confidence, wealth, and human power.
Jesus identifies hardness of heart as the reason Moses permitted divorce, showing that legal concession addresses fallen conditions rather than defining divine ideal.
Children are not distractions from kingdom ministry but persons welcomed and blessed by Jesus.
The rich man's sorrow shows wealth functioning as a rival treasure that can prevent joyful obedience to Christ.
Jesus teaches that the kingdom belongs to those represented by little children: lowly, dependent, and without status to claim before the King.
Jesus promises reward in the renewal of all things for those who leave earthly securities for His sake, while also warning of kingdom reversal.
Jesus honors a kingdom vocation in which some do not marry for the sake of the kingdom of heaven, while recognizing that such calling is not given to all.
The request for Jesus to lay hands on the children and pray portrays dependence upon divine favor and the propriety of bringing the vulnerable to Christ.
Jesus treats unlawful divorce and remarriage as adultery, placing marital conduct under moral accountability before God.
Jesus grounds marriage in God’s creation of male and female and the one-flesh union.
Marriage is God’s joining of husband and wife, not merely human arrangement.
Divorce is a concession to hardness of heart and is restricted by Jesus’ teaching.
Hardness of heart explains divorce concession and the rich young man’s inability to surrender wealth.
Singleness for the kingdom is a gift given to some and honored by Jesus.
Jesus receives children and declares that the kingdom belongs to such as these.
Jesus cites commandments to expose the rich young man’s moral self-understanding.
The rich young man’s wealth functions as a rival treasure that keeps Him from following Jesus.
Jesus declares salvation impossible with man but possible with God.
Following Jesus may require selling, giving, leaving, and losing earthly securities.
Jesus promises the renewal of all things and the Son of Man enthroned in glory.
Those who leave all for Jesus’ sake will receive reward and inherit eternal life.
Many who are first will be last, and many who are last will be first.
Theological exposition and fulfillment
- Matthew 19 clarifies the gospel by exposing the insufficiency of human goodness and the impossibility of self-salvation. The rich young man is earnest, moral, and religiously serious, yet He cannot give up the treasure that rules Him. Jesus does not lower the demand; He exposes the idol and calls Him to follow. The disciples rightly ask, 'Who then can be saved?' Jesus answers with the gospel logic of divine grace: with man this is impossible, but with God all things are possible. The kingdom is received like a child, entered by God’s saving power, and followed through costly allegiance to Christ.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense finished, completed
Definition To finish, complete, or bring to an end.
References Matthew 19:1
Lexicon finished, completed
Why it matters The formula marks the conclusion of Jesus’ previous discourse and transition to a new narrative section.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense departed, left, moved away
Definition To depart, leave, or move from one place to another.
References Matthew 19:1
Lexicon departed, left, moved away
Why it matters Jesus’ departure from Galilee signals movement toward Judea and Jerusalem.
Form in passage Genitive · Singular · Feminine What is this?
Sense Galilee
Definition Northern region of Israel where much of Jesus’ ministry occurred.
References Matthew 19:1
Lexicon Galilee
Why it matters Jesus leaves Galilee as the Gospel’s movement toward Judea intensifies.
Cross-language bridge 2 links · View in lexicon
Form in passage Genitive · Singular · Feminine What is this?
Sense Judea
Definition Southern region associated with Jerusalem and Jewish religious authority.
References Matthew 19:1
Lexicon Judea
Why it matters Jesus’ movement into Judea brings Him nearer to the place of His suffering.
Form in passage Nominative · Plural · Masculine What is this?
Sense crowds, multitudes
Definition Crowds, multitudes, or groups of people.
References Matthew 19:2
Lexicon crowds, multitudes
Why it matters Large crowds continue to follow Jesus and receive healing.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense healed, cured
Definition To heal, cure, or restore.
References Matthew 19:2
Lexicon healed, cured
Why it matters Jesus continues displaying kingdom compassion and power.
Form in passage Nominative · Plural · Masculine What is this?
Sense Pharisees
Definition Jewish religious group concerned with law, purity, and tradition.
References Matthew 19:3
Lexicon Pharisees
Why it matters They test Jesus with a contested question about divorce.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Active · Participle · Plural What is this?
Sense testing, tempting
Definition To test, tempt, try, or put to the proof.
References Matthew 19:3
Lexicon testing, tempting
Why it matters The divorce question is adversarial rather than sincere.
Sense it is lawful, permitted
Definition It is permitted, lawful, or authorized.
References Matthew 19:3
Lexicon it is lawful, permitted
Why it matters The Pharisees frame divorce around legal permission, while Jesus reframes it around creation design.
Form in passage Aorist · Active · Infinitive What is this?
Sense divorce, release, send away
Definition To release, dismiss, send away, or divorce.
References Matthew 19:3, 19:7-9
Lexicon divorce, release, send away
Why it matters The chapter’s opening controversy centers on divorce and God’s marriage design.
Form in passage Accusative · Singular · Feminine What is this?
Sense woman, wife
Definition Woman or wife depending on context.
References Matthew 19:3, 19:5, 19:9
Lexicon woman, wife
Why it matters Jesus defends the marriage union of husband and wife against casual divorce.
Form in passage Accusative · Singular · Feminine What is this?
Sense for any cause, for every reason
Definition For every cause or on any ground.
References Matthew 19:3
Lexicon for any cause, for every reason
Why it matters The question reflects broad divorce debates and attempts to draw Jesus into controversy.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense created, Creator
Definition To create, make, or form.
References Matthew 19:4
Lexicon created, Creator
Why it matters Jesus roots marriage in what the Creator made from the beginning.
Form in passage Genitive · Singular · Feminine What is this?
Sense beginning, origin
Definition Beginning, origin, first principle.
References Matthew 19:4, 19:8
Lexicon beginning, origin
Why it matters Jesus distinguishes creation design from later concession to sin.
Sense male
Definition Male.
References Matthew 19:4
Lexicon male
Why it matters Jesus cites the creation of male and female as foundational to marriage.
Form in passage Accusative · Singular · Neuter What is this?
Sense female
Definition Female.
References Matthew 19:4
Lexicon female
Why it matters Jesus cites the creation of male and female as foundational to marriage.
Form in passage Future · Active · Indicative · 3rd Person · Singular What is this?
Sense leave, leave behind
Definition To leave, forsake, or leave behind.
References Matthew 19:5
Lexicon leave, leave behind
Why it matters Marriage involves leaving father and mother to form a new one-flesh union.
Form in passage Accusative · Singular · Masculine What is this?
Sense father
Definition Father or male parent.
References Matthew 19:5, 19:19, 19:29
Lexicon father
Why it matters Leaving father and mother underscores the new marital union.
Form in passage Accusative · Singular · Feminine What is this?
Sense mother
Definition Mother or female parent.
References Matthew 19:5, 19:19, 19:29
Lexicon mother
Why it matters Leaving mother and father marks marriage as a new covenantal household.
Sense joined, cleaved, united
Definition To join closely, cling, or be united.
References Matthew 19:5
Lexicon joined, cleaved, united
Why it matters Marriage involves covenantal cleaving to one’s wife.
Form in passage Accusative · Singular · Feminine What is this?
Sense one flesh
Definition A united bodily, relational, and covenantal union.
References Matthew 19:5-6
Lexicon one flesh
Why it matters Jesus’ marriage ethic centers on the one-flesh union created by God.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense joined together, yoked together
Definition To join together, yoke together, unite.
References Matthew 19:6
Lexicon joined together, yoked together
Why it matters Jesus says God joins husband and wife together.
Form in passage Present · Active · Imperative · 3rd Person · Singular What is this?
Sense separate, divide
Definition To separate, divide, or part.
References Matthew 19:6
Lexicon separate, divide
Why it matters Jesus commands that humans not separate what God has joined.
Sense Moses
Definition Covenant mediator associated with Torah.
References Matthew 19:7-8
Lexicon Moses
Why it matters The Pharisees appeal to Moses’ divorce certificate provision.
Cross-language bridge 1 link · View in lexicon
Form in passage Aorist · Middle · Indicative · 3rd Person · Singular What is this?
Sense commanded, ordered
Definition To command, order, or charge.
References Matthew 19:7
Lexicon commanded, ordered
Why it matters The Pharisees frame Moses’ permission as command, which Jesus corrects.
Form in passage Accusative · Singular · Neuter What is this?
Sense certificate of divorce
Definition A written document of divorce or dismissal.
References Matthew 19:7
Lexicon certificate of divorce
Why it matters The certificate reflects Mosaic regulation in a fallen context.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense permitted, allowed
Definition To permit, allow, or give leave.
References Matthew 19:8
Lexicon permitted, allowed
Why it matters Jesus clarifies that Moses permitted divorce because of hardness, not because it was creation ideal.
Form in passage Accusative · Singular · Feminine What is this?
Sense hardness of heart
Definition Stubbornness, resistance, or hardness of inner life toward God.
References Matthew 19:8
Lexicon hardness of heart
Why it matters Jesus identifies hardness of heart as the reason divorce was permitted.
Form in passage Dative · Singular · Feminine What is this?
Sense sexual immorality
Definition Sexual immorality, illicit sexual conduct.
References Matthew 19:9
Lexicon sexual immorality
Why it matters Jesus gives the exception clause in relation to divorce and remarriage.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Singular What is this?
Sense marries
Definition To marry.
References Matthew 19:9
Lexicon marries
Why it matters Jesus addresses remarriage after illegitimate divorce.
Sense commits adultery
Definition To commit adultery or violate marriage faithfulness.
References Matthew 19:9
Lexicon commits adultery
Why it matters Jesus warns that illegitimate divorce and remarriage can constitute adultery.
Sense disciples, learners
Definition Learners or followers of Jesus.
References Matthew 19:10, 19:13, 19:23, 19:25
Lexicon disciples, learners
Why it matters The disciples react to Jesus’ strong marriage teaching and receive further instruction.
Form in passage Present · Active · Indicative · 3rd Person · Singular What is this?
Sense better, profitable
Definition To be advantageous, profitable, or better.
References Matthew 19:10
Lexicon better, profitable
Why it matters The disciples say it may be better not to marry if marriage is so binding.
Form in passage Present · Active · Indicative · 3rd Person · Plural What is this?
Sense accept, make room for, receive
Definition To make room, receive, accept, or contain.
References Matthew 19:11-12
Lexicon accept, make room for, receive
Why it matters Jesus says not everyone can accept the saying about kingdom celibacy.
Form in passage Perfect · Passive · Indicative · 3rd Person · Singular What is this?
Sense given, granted
Definition To give, grant, or bestow.
References Matthew 19:11
Lexicon given, granted
Why it matters Kingdom singleness is a gift granted to some.
Form in passage Nominative · Plural · Masculine What is this?
Sense eunuchs, celibate persons
Definition Eunuch; in context includes literal and figurative categories of non-marriage/celibacy.
References Matthew 19:12
Lexicon eunuchs, celibate persons
Why it matters Jesus teaches that some live unmarried for the kingdom of heaven.
Form in passage Accusative · Singular · Feminine What is this?
Sense kingdom of heaven
Definition God’s saving reign and royal rule.
References Matthew 19:12, 19:14, 19:23
Lexicon kingdom of heaven
Why it matters Marriage, singleness, children, wealth, and reward are all reordered under the kingdom.
Form in passage Nominative · Plural · Neuter What is this?
Sense children, little children
Definition Young children or little ones.
References Matthew 19:13-14
Lexicon children, little children
Why it matters Jesus receives children and says the kingdom belongs to such as these.
Form in passage Accusative · Plural · Feminine What is this?
Sense hands
Definition Hands, often associated with blessing, touch, or action.
References Matthew 19:13, 19:15
Lexicon hands
Why it matters Children are brought for Jesus to place hands on them and pray.
Form in passage Aorist · Middle · Subjunctive · 3rd Person · Singular What is this?
Sense pray
Definition To pray or petition God.
References Matthew 19:13
Lexicon pray
Why it matters The children are brought to receive Jesus’ touch and prayer.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense rebuked, warned, corrected
Definition To rebuke, warn, or command sternly.
References Matthew 19:13
Lexicon rebuked, warned, corrected
Why it matters The disciples wrongly rebuke those bringing children to Jesus.
Form in passage Aorist · Active · Imperative · 2nd Person · Plural What is this?
Sense allow, let, release
Definition To let, allow, release, forgive, or send away depending on context.
References Matthew 19:14
Lexicon allow, let, release
Why it matters Jesus commands that the children be allowed to come to Him.
Form in passage Present · Active · Imperative · 2nd Person · Plural What is this?
Sense do not hinder, prevent, forbid
Definition To hinder, prevent, forbid, or restrain.
References Matthew 19:14
Lexicon do not hinder, prevent, forbid
Why it matters Jesus forbids blocking children from coming to Him.
Form in passage Genitive · Plural · Neuter What is this?
Sense such ones, ones like these
Definition Such as these, of this kind.
References Matthew 19:14
Lexicon such ones, ones like these
Why it matters The kingdom belongs to those characterized by childlike dependence and lowliness.
Form in passage Accusative · Singular · Neuter What is this?
Sense good
Definition Good, morally upright, beneficial.
References Matthew 19:16-17
Lexicon good
Why it matters The rich man asks about what good thing to do, and Jesus redirects goodness toward God.
Form in passage Accusative · Singular · Feminine What is this?
Sense eternal life
Definition Life of the age to come, unending life with God.
References Matthew 19:16, 19:29
Lexicon eternal life
Why it matters The man asks how to obtain eternal life, and Jesus later promises it to those who leave all for Him.
Form in passage Aorist · Active · Imperative · 2nd Person · Singular What is this?
Sense keep, observe, guard
Definition To keep, observe, guard, or obey.
References Matthew 19:17
Lexicon keep, observe, guard
Why it matters Jesus directs the man to keep the commandments, exposing the claim of obedience.
Form in passage Accusative · Plural · Feminine What is this?
Sense commandments
Definition Commands, instructions, or ordinances.
References Matthew 19:17-18
Lexicon commandments
Why it matters The commandments become the testing ground for the man’s claim and heart.
Form in passage Future · Active · Indicative · 2nd Person · Singular What is this?
Sense murder
Definition To murder or kill unlawfully.
References Matthew 19:18
Lexicon murder
Why it matters Jesus cites the commandment against murder.
Form in passage Future · Active · Indicative · 2nd Person · Singular What is this?
Sense commit adultery
Definition To commit adultery.
References Matthew 19:18
Lexicon commit adultery
Why it matters Jesus cites the commandment against adultery, already central to the divorce teaching.
Form in passage Future · Active · Indicative · 2nd Person · Singular What is this?
Sense steal
Definition To steal or take what belongs to another.
References Matthew 19:18
Lexicon steal
Why it matters Jesus cites the commandment against theft.
Form in passage Future · Active · Indicative · 2nd Person · Singular What is this?
Sense bear false witness
Definition To testify falsely or bear false witness.
References Matthew 19:18
Lexicon bear false witness
Why it matters Jesus cites the commandment against false testimony.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense honor, value, respect
Definition To honor, value, or treat as weighty.
References Matthew 19:19
Lexicon honor, value, respect
Why it matters Jesus cites honoring father and mother.
Form in passage Future · Active · Indicative · 2nd Person · Singular What is this?
Sense love
Definition To love, seek the good of, or act in covenantal concern.
References Matthew 19:19
Lexicon love
Why it matters Jesus cites the command to love one’s neighbor as oneself.
Cross-language bridge 1 link · View in lexicon
Sense neighbor
Definition Neighbor, nearby person, fellow human.
References Matthew 19:19
Lexicon neighbor
Why it matters Love of neighbor summarizes relational obedience.
Form in passage Nominative · Singular · Masculine What is this?
Sense young man
Definition Young man or youth.
References Matthew 19:20, 19:22
Lexicon young man
Why it matters The man is identified as young and wealthy, yet spiritually lacking.
Form in passage Aorist · Active · Indicative · 1st Person · Singular What is this?
Sense kept, guarded, observed
Definition To guard, keep, observe, or preserve.
References Matthew 19:20
Lexicon kept, guarded, observed
Why it matters The young man claims He has kept the commandments.
Form in passage Present · Active · Indicative · 1st Person · Singular What is this?
Sense lack, fall short
Definition To lack, fall short, be deficient.
References Matthew 19:20
Lexicon lack, fall short
Why it matters The man senses something is lacking despite His commandment-keeping claim.
Form in passage Nominative · Singular · Masculine What is this?
Sense perfect, complete, mature
Definition Complete, mature, whole, or perfect.
References Matthew 19:21
Lexicon perfect, complete, mature
Why it matters Jesus uses the man’s desire for completeness to expose His need for undivided allegiance.
Form in passage Aorist · Active · Imperative · 2nd Person · Singular What is this?
Sense sell
Definition To sell or exchange property.
References Matthew 19:21
Lexicon sell
Why it matters Jesus commands the man to sell what possesses His heart.
Form in passage Present · Active · Participle · Plural What is this?
Sense possessions, belongings
Definition Things belonging to someone, possessions, property.
References Matthew 19:21
Lexicon possessions, belongings
Why it matters The man’s possessions are the concrete treasure He will not release.
Form in passage Aorist · Active · Imperative · 2nd Person · Singular What is this?
Sense give
Definition To give, grant, or bestow.
References Matthew 19:21
Lexicon give
Why it matters Jesus commands generosity to the poor as the practical opposite of wealth-idolatry.
Form in passage Dative · Plural · Masculine What is this?
Sense poor, needy
Definition Poor, destitute, needy, or dependent.
References Matthew 19:21
Lexicon poor, needy
Why it matters Jesus directs the man’s wealth toward the poor.
Form in passage Accusative · Singular · Masculine What is this?
Sense treasure, store of wealth
Definition Treasure, wealth, storehouse, or what is valued.
References Matthew 19:21
Lexicon treasure, store of wealth
Why it matters Jesus contrasts earthly possessions with treasure in heaven.
Form in passage Dative · Plural · Masculine What is this?
Sense heaven
Definition Heaven, heavenly realm, or sky depending on context.
References Matthew 19:21
Lexicon heaven
Why it matters Treasure in heaven replaces earthly treasure as the disciple’s security.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense follow, become disciple
Definition To follow, accompany, or become a disciple.
References Matthew 19:21, 19:27-28
Lexicon follow, become disciple
Why it matters The decisive command is not merely sell and give, but follow Jesus.
Form in passage Present · Passive · Participle · Singular What is this?
Sense sad, grieved, distressed
Definition To be sad, grieved, distressed, or sorrowful.
References Matthew 19:22
Lexicon sad, grieved, distressed
Why it matters The man goes away sad because He will not part with His wealth.
Form in passage Accusative · Plural · Neuter What is this?
Sense many possessions, great wealth
Definition Property, possessions, acquired wealth.
References Matthew 19:22
Lexicon many possessions, great wealth
Why it matters The man’s wealth is the reason He walks away sad.
Form in passage Nominative · Singular · Masculine What is this?
Sense rich, wealthy
Definition Rich, wealthy, possessing abundance.
References Matthew 19:23-24
Lexicon rich, wealthy
Why it matters Jesus warns that it is hard for the rich to enter the kingdom.
Sense with difficulty, hard
Definition With difficulty or hardship.
References Matthew 19:23
Lexicon with difficulty, hard
Why it matters Jesus stresses the spiritual difficulty of riches.
Form in passage Future · Middle · Indicative · 3rd Person · Singular What is this?
Sense enter
Definition To enter, come into, or go in.
References Matthew 19:23-24
Lexicon enter
Why it matters Entering the kingdom is the issue in Jesus’ warning to the rich.
Form in passage Accusative · Singular · Feminine What is this?
Sense camel
Definition Camel, a large animal used in hyperbolic comparison.
References Matthew 19:24
Lexicon camel
Why it matters Jesus uses camel-through-needle imagery to describe human impossibility.
Cross-language bridge 1 link · View in lexicon
Form in passage Genitive · Singular · Feminine What is this?
Sense eye of a needle
Definition Opening or eye of a sewing needle.
References Matthew 19:24
Lexicon eye of a needle
Why it matters The image communicates impossibility, not mere inconvenience.
Sense astonished, amazed, overwhelmed
Definition To be amazed, astonished, or overwhelmed.
References Matthew 19:25
Lexicon astonished, amazed, overwhelmed
Why it matters The disciples are shocked by Jesus’ warning about the rich.
Sense saved, rescued
Definition To save, rescue, deliver, or preserve.
References Matthew 19:25
Lexicon saved, rescued
Why it matters The disciples ask who can be saved, leading to Jesus’ statement of divine possibility.
Cross-language bridge 3 links · View in lexicon
Form in passage Aorist · Active · Participle · Singular What is this?
Sense looked intently at
Definition To look at, gaze upon, or look intently.
References Matthew 19:26
Lexicon looked intently at
Why it matters Jesus looks at the disciples as He delivers the crucial salvation statement.
Form in passage Nominative · Singular · Neuter What is this?
Sense impossible, powerless
Definition Impossible, unable, powerless.
References Matthew 19:26
Lexicon impossible, powerless
Why it matters Jesus declares salvation impossible with man.
Form in passage Nominative · Plural · Neuter What is this?
Sense possible, powerful, able
Definition Possible, able, powerful.
References Matthew 19:26
Lexicon possible, powerful, able
Why it matters Jesus declares all things possible with God.
Form in passage Aorist · Active · Indicative · 1st Person · Plural What is this?
Sense left, forsook, released
Definition To leave, release, forgive, or let go.
References Matthew 19:27
Lexicon left, forsook, released
Why it matters Peter says the disciples have left everything to follow Jesus.
Form in passage Accusative · Plural · Neuter What is this?
Sense all things, everything
Definition All, every, everything.
References Matthew 19:27
Lexicon all things, everything
Why it matters Discipleship may require total surrender.
Form in passage Dative · Singular · Feminine What is this?
Sense renewal, regeneration, restoration
Definition Renewal, rebirth, regeneration, restoration of all things.
References Matthew 19:28
Lexicon renewal, regeneration, restoration
Why it matters Jesus locates disciples’ reward in the eschatological renewal.
Sense Son of Man
Definition Jesus’ self-designation associated with suffering, authority, and glory.
References Matthew 19:28
Lexicon Son of Man
Why it matters Jesus speaks of the Son of Man sitting on His glorious throne.
Form in passage Genitive · Singular · Masculine What is this?
Sense throne of glory
Definition Royal throne marked by glory, honor, and majesty.
References Matthew 19:28
Lexicon throne of glory
Why it matters Jesus promises the Son of Man’s future enthronement.
Form in passage Accusative · Plural · Masculine What is this?
Sense twelve thrones
Definition Twelve royal seats of judgment or authority.
References Matthew 19:28
Lexicon twelve thrones
Why it matters Jesus promises the Twelve a role in judging the twelve tribes of Israel.
Form in passage Present · Active · Participle · Plural What is this?
Sense judging, ruling, deciding
Definition To judge, decide, govern, or rule.
References Matthew 19:28
Lexicon judging, ruling, deciding
Why it matters The Twelve are promised a future judging role over Israel.
Form in passage Accusative · Plural · Masculine What is this?
Sense twelve tribes of Israel
Definition The covenant people of Israel described by tribal fullness.
References Matthew 19:28
Lexicon twelve tribes of Israel
Why it matters Jesus promises the Twelve an eschatological role in relation to Israel.
Form in passage Genitive · Singular · Neuter What is this?
Sense for my name’s sake
Definition For the sake of Jesus’ name, identity, and allegiance.
References Matthew 19:29
Lexicon for my name’s sake
Why it matters The reward belongs to those who leave all for Jesus’ sake, not for self-made sacrifice.
Form in passage Accusative · Plural · Neuter What is this?
Sense hundredfold, hundred times as much
Definition A hundredfold amount or multiplied reward.
References Matthew 19:29
Lexicon hundredfold, hundred times as much
Why it matters Jesus promises abundant reward for losses endured for His sake.
Form in passage Future · Active · Indicative · 3rd Person · Singular What is this?
Sense inherit
Definition To inherit, receive as allotted possession.
References Matthew 19:29
Lexicon inherit
Why it matters Jesus promises eternal life as inheritance to those who follow Him.
Form in passage Nominative · Plural · Masculine What is this?
Sense first, foremost
Definition First, foremost, leading, or highest in rank.
References Matthew 19:30
Lexicon first, foremost
Why it matters Jesus warns that many first will be last.
Form in passage Nominative · Plural · Masculine What is this?
Sense last, least, final
Definition Last, least, final, or lowest.
References Matthew 19:30
Lexicon last, least, final
Why it matters Jesus warns of kingdom reversal where many last will be first.
Cross-language bridge 1 link · View in lexicon
Sense male
Definition Male.
References Genesis 1:27; Matthew 19:4
Lexicon male
Why it matters Jesus cites Genesis’ creation of male and female as foundational for marriage.
Sense female
Definition Female.
References Genesis 1:27; Matthew 19:4
Lexicon female
Why it matters Jesus cites Genesis’ creation of male and female as foundational for marriage.
Sense man, husband
Definition Man, husband, individual male.
References Genesis 2:24; Matthew 19:5
Lexicon man, husband
Why it matters Genesis says a man leaves father and mother and cleaves to His wife.
Sense woman, wife
Definition Woman or wife depending on context.
References Genesis 2:24; Matthew 19:5
Lexicon woman, wife
Why it matters Jesus’ marriage teaching concerns the husband-wife one-flesh union.
Sense cling, cleave, hold fast
Definition To cling, cleave, stick, or hold fast.
References Genesis 2:24; Matthew 19:5
Lexicon cling, cleave, hold fast
Why it matters Marriage involves a man cleaving to His wife.
Sense one
Definition One, united, single.
References Genesis 2:24; Matthew 19:5-6
Lexicon one
Why it matters The two become one flesh in marriage.
Sense flesh, body, kinship
Definition Flesh, body, human creatureliness, or kinship.
References Genesis 2:24; Matthew 19:5-6
Lexicon flesh, body, kinship
Why it matters One flesh language defines marital union.
Sense heart, inner person
Definition Heart, mind, will, desire, and moral center.
References Matthew 19:8, 19:22
Lexicon heart, inner person
Why it matters Hardness of heart explains divorce concession and wealth attachment.
Sense hard, stubborn, severe
Definition Hard, harsh, stubborn, difficult.
References Deuteronomy 10:16; Matthew 19:8
Lexicon hard, stubborn, severe
Why it matters Jesus’ hardness of heart language reflects stubborn resistance to God’s design.
Form in passage Feminine · Singular · Absolute What is this?
Sense document of cutting off, divorce certificate
Definition Written certificate of divorce.
References Deuteronomy 24:1; Matthew 19:7
Lexicon document of cutting off, divorce certificate
Why it matters Moses’ divorce certificate provision is cited by the Pharisees.
Sense commit adultery
Definition To commit adultery or violate marriage faithfulness.
References Exodus 20:14; Matthew 19:9, 19:18
Lexicon commit adultery
Why it matters Jesus warns that illegitimate divorce and remarriage involves adultery.
Sense love
Definition To love, have affection for, or act faithfully toward.
References Leviticus 19:18; Matthew 19:19
Lexicon love
Why it matters Jesus cites the command to love one’s neighbor as oneself.
Sense neighbor, fellow
Definition Neighbor, friend, fellow, or companion.
References Leviticus 19:18; Matthew 19:19
Lexicon neighbor, fellow
Why it matters Love of neighbor summarizes relational covenant obedience.
Sense poor, afflicted, needy
Definition Poor, afflicted, lowly, needy.
References Matthew 19:21
Lexicon poor, afflicted, needy
Why it matters Jesus commands the rich man to give to the poor.
Sense riches, wealth
Definition Riches, wealth, abundance.
References Proverbs 11:28; Matthew 19:22-24
Lexicon riches, wealth
Why it matters Jesus warns about the danger of riches when they rule the heart.
Sense save, deliver, rescue
Definition To save, deliver, rescue, or give victory.
References Matthew 19:25-26
Lexicon save, deliver, rescue
Why it matters The disciples ask who can be saved; Jesus says salvation is possible with God.
Cross-language bridge 2 links · View in lexicon
Sense inheritance, possession
Definition Inheritance, allotment, possession.
References Matthew 19:29
Lexicon inheritance, possession
Why it matters Jesus promises inheritance of eternal life to those who leave all for Him.
Sense renew, make new
Definition To renew, repair, or make new.
References Isaiah 65:17; Matthew 19:28
Lexicon renew, make new
Why it matters Jesus promises the renewal of all things.
Sense glory, honor, weight
Definition Glory, honor, splendor, weightiness.
References Daniel 7:14; Matthew 19:28
Lexicon glory, honor, weight
Why it matters Jesus speaks of the Son of Man’s glorious throne.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (45)
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.2 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.4 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.5 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.6 | ὥστεso thatresult clauseὥστε states what happens as a consequence. ἵνα states what is intended.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.7 | οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.8 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.10 | εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.11 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽but only [those]strong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.12 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.13 | ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.15 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.17 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.21 | εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.22 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.23 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.24 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.25 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.26 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.28 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.29 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.30 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (118 main verbs)
| v.1 | ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἐτέλεσενteléōfinishedaorist active indicativecompletedAorist indicative — punctiliar or completed actionμετῆρενmetaírōdepartedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἦλθενérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.2 | ἠκολούθησανfollowedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐθεράπευσενtherapeúōhealedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.3 | προσῆλθονprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionπειράζοντεςpeirázōtestpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγοντεςlégōaskedpresent active participleparticipleParticiple — verbal adjective, supporting actionἔξεστινéxestilawfulpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπολῦσαιdivorceaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.4 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀνέγνωτεreadaorist active indicativecompletedAorist indicative — punctiliar or completed actionκτίσαςktízōcreatedaorist active participleparticipleParticiple — verbal adjective, supporting actionἐποίησενpoiéōmadeaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.5 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionκαταλείψειkataleípōleavefuture active indicativeprospectiveFuture indicative — anticipated or promised actionκολληθήσεταιkolláōjoinedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.6 | συνέζευξενsyzeúgnymijoined togetheraorist active indicativecompletedAorist indicative — punctiliar or completed actionχωριζέτωchōrízōseparatepresent active imperativeimperativeImperative mood — command or exhortation |
| v.7 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐνετείλατοentéllomaicommandaorist middle indicativecompletedAorist indicative — punctiliar or completed actionδοῦναιdídōmigiveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀπολῦσαιsend ~ awayaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.8 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐπέτρεψενepitrépōpermittedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπολῦσαιdivorceaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbγέγονενgínomaiwasperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.9 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπολύσῃdivorcesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentγαμήσῃgaméōmarriesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentμοιχᾶταιmoicháōcommits adulterypresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπολελυμένην[the woman] having been divorcedperfect passive participleparticipleParticiple — verbal adjective, supporting actionγαμήσαςgaméōwho marriesaorist active participleparticipleParticiple — verbal adjective, supporting actionμοιχᾶταιmoicháōcommits adultery.present middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.10 | Λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthσυμφέρειsymphérōbetterpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγαμῆσαιgaméōmarryaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.11 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionχωροῦσιchōréōacceptpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδέδοταιdídōmigivenperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.12 | εἰσὶνeisíarepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐγεννήθησανgennáōbornaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἰσὶνeisíarepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεὐνουχίσθησανeunouchízōmade eunuchsaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἰσὶνeisíarepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεὐνούχισανeunouchízōmade ~ eunuchsaorist active indicativecompletedAorist indicative — punctiliar or completed actionδυνάμενοςdýnamaiablepresent middle participleparticipleParticiple — verbal adjective, supporting actionχωρεῖνchōréōacceptpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbχωρείτωchōréōacceptpresent active imperativeimperativeImperative mood — command or exhortation |
| v.13 | προσηνέχθησανprosphérōbroughtaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐπιθῇepitíthēmilayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπροσεύξηταιproseúchomaiprayaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐπετίμησανepitimáōrebukedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἌφετεletaorist active imperativeimperativeImperative mood — command or exhortationκωλύετεkōlýōhinderpresent active imperativeimperativeImperative mood — command or exhortationἐλθεῖνérchomaicomeaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.15 | ἐπιθεὶςepitíthēmilaidaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπορεύθηporeúomaiwent onaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | προσελθὼνprosérchomaicame upaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionποιήσωpoiéōdoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentσχῶéchōhaveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.17 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐρωτᾷςerōtáōaskpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthθέλειςthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσελθεῖνeisérchomaienteraorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbτήρησονtēréōkeepaorist active imperativeimperativeImperative mood — command or exhortation |
| v.18 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionφονεύσειςphoneúōmurderfuture active indicativeprospectiveFuture indicative — anticipated or promised actionμοιχεύσειςmoicheúōcommit adulteryfuture active indicativeprospectiveFuture indicative — anticipated or promised actionκλέψειςkléptōstealfuture active indicativeprospectiveFuture indicative — anticipated or promised actionψευδομαρτυρήσειςpseudomartyréōbear false witnessfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.19 | Τίμαtimáōhonorpresent active imperativeimperativeImperative mood — command or exhortationἈγαπήσειςlovefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.20 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐφύλαξαphylássōkeptaorist active indicativecompletedAorist indicative — punctiliar or completed actionὑστερῶhysteréōlackpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.21 | ἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionθέλειςthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὕπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationπώλησόνpōléōsellaorist active imperativeimperativeImperative mood — command or exhortationὑπάρχονταhypárchontapossessionspresent active participleparticipleParticiple — verbal adjective, supporting actionδὸςdídōmigiveaorist active imperativeimperativeImperative mood — command or exhortationἕξειςéchōhavefuture active indicativeprospectiveFuture indicative — anticipated or promised actionδεῦροdeûrocomepresent active imperativeimperativeImperative mood — command or exhortationἀκολούθειfollowpresent active imperativeimperativeImperative mood — command or exhortation |
| v.22 | ἀκούσαςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπῆλθενwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionλυπούμενοςlypéōsorrowfulpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.23 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσελεύσεταιeisérchomaienterfuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.24 | λέγωlégōtellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσελθεῖνeisérchomaienteraorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.25 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξεπλήσσοντοekplḗssōastonishedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionδύναταιdýnamaicanpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthσωθῆναιsṓzōsavedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.26 | ἐμβλέψαςemblépōlooked ataorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.27 | ἀποκριθεὶςsaidaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀφήκαμενleftaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠκολουθήσαμένfollowedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.28 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀκολουθήσαντέςfollowedaorist active participleparticipleParticiple — verbal adjective, supporting actionκαθίσῃkathízōsitsaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentκαθήσεσθεkáthēmaisitfuture middle indicativeprospectiveFuture indicative — anticipated or promised actionκρίνοντεςkrínōjudgingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.29 | ἀφῆκενleftaorist active indicativecompletedAorist indicative — punctiliar or completed actionλήμψεταιlambánōreceivefuture middle indicativeprospectiveFuture indicative — anticipated or promised actionκληρονομήσειklēronoméōinheritfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Matthew 19 forms readers to submit marriage, singleness, children, wealth, salvation, and reward to the authority of Jesus. It confronts hardness of heart, moral self-confidence, and possessive idolatry while offering divine possibility and eternal reward.
The chapter addresses divorce, covenant faithfulness, sexual immorality, singleness, childlike kingdom reception, wealth attachment, moralism, sorrowful refusal, salvation’s impossibility apart from God, and comfort for costly discipleship.
Submission to Jesus’ Word, covenant faithfulness, tenderness toward children, contentment in calling, repentance from idols, generosity to the poor, total allegiance to Christ, dependence on God’s grace, sacrificial endurance, and hope in eternal reward.
- Return to creation design.
- Examine hardness of heart.
- Honor covenant commitments.
- Receive Your vocation.
- Bring children to Jesus.
- Stop trusting moral record.
- Give where wealth grips.
- Follow Jesus immediately.
- Confess impossibility.
- Hope in the renewal.
- Matthew 19 warns against testing Jesus rather than submitting to Him, weakening marriage through loopholes, treating divorce as casual, ignoring hardness of heart, hindering children from Jesus, trusting outward morality, clinging to wealth, assuming riches imply kingdom security, believing salvation is humanly achievable, and measuring reward by present status. The rich young man is a tragic warning: one may be moral, earnest, and religiously interested, yet walk away from Jesus because the heart will not release its treasure.
- Treating Jesus’ marriage teaching as merely a narrow divorce ruling. - Jesus begins with creation design, making the passage about God’s purpose for marriage before it addresses divorce.
- Assuming Moses commanded divorce as ideal. - Jesus says Moses permitted divorce because of hardness of heart, but it was not this way from the beginning.
- Using the exception clause to make divorce casual. - Jesus’ whole argument strengthens marriage permanence and treats divorce as a grievous result of sin.
- Using Jesus’ teaching to trap or crush the wounded without pastoral care. - Jesus speaks truthfully about marriage while also revealing that hardness of heart is the problem · pastoral application must be truthful, careful, and restorative.
- Treating singleness as spiritually inferior. - Jesus honors singleness for the kingdom as a gift given to some.
- Treating children as distractions from serious ministry. - Jesus rebukes hindering them and says the kingdom belongs to such as these.
- Assuming the rich young man was saved because He was sincere. - The text says He went away sad because He would not part with His wealth to follow Jesus.
- Thinking Jesus teaches salvation by selling possessions. - Jesus exposes the man’s idol and calls Him to follow · salvation is finally impossible with man but possible with God.
- Softening the camel and needle image into difficulty only. - Jesus uses impossibility language, confirmed by the disciples’ question and Jesus’ answer.
- Assuming wealth is spiritually neutral in all cases. - Jesus specifically warns that riches make kingdom entrance hard because they can enslave the heart.
- Turning discipleship reward into prosperity calculation. - Jesus promises eschatological reward and eternal life, not a formula for earthly wealth.
- Ignoring the first-last reversal. - Jesus warns that visible privilege and status now do not guarantee honor in the kingdom.
- Do I bring my ethical questions to Jesus to submit, or to test and justify myself?
- Do I honor marriage as something God joins, not merely something people arrange?
- Where has hardness of heart shaped my view of covenant commitment?
- Do I use biblical concessions to lower God’s design rather than lament sin’s damage?
- Am I receiving my current calling, married or single, under the kingdom of heaven?
- Do I make it easy for children and lowly people to come to Jesus, or do I hinder them?
- Am I relying on outward morality while refusing surrender in a specific area?
- What possession, relationship, status, or dream would make me walk away sad if Jesus required it?
- Do I believe eternal life is something I can secure by doing enough good?
- Have I underestimated the spiritual danger of riches?
- Do I believe salvation is impossible apart from God’s grace?
- What have I left, or what must I leave, for the sake of Jesus?
- Am I willing to be last now if Christ promises reward in the renewal of all things?
- Marriage - Pastors must teach marriage from creation, not from cultural convenience or legal loopholes. Marriage is God’s joining of one man and one woman in one-flesh union.
- Divorce_care - Divorce must be handled with theological seriousness and pastoral tenderness. Jesus names hardness of heart without reducing the wounded to shame or treating covenant breaking lightly.
- Singleness - The church must honor singleness for the kingdom as a gift and calling, not as a problem to be fixed.
- Children - Children must never be treated as ministry interruptions. Jesus receives them and says the kingdom belongs to such as these.
- Evangelism - When speaking with moral, respectable people, do not assume they see their need. Jesus exposed the rich young man’s idol directly.
- Wealth - Wealth must be shepherded carefully because it can create false security and keep people from following Christ.
- Discipleship - Following Jesus means He has authority over possessions, family ties, plans, and status.
- Gospel_clarity - Salvation must be preached as impossible with man and possible only with God, not as human moral improvement.
- Sacrifice - Believers who have lost family, possessions, or security for Jesus need the comfort that Christ sees and will reward.
- Eschatology - The renewal of all things gives courage for costly faithfulness now.
- Leadership - The first-last reversal warns leaders not to measure spiritual greatness by wealth, visibility, influence, or apparent success.
The Pharisees test Jesus with a divorce question, but He returns to the Creator’s design.
Jesus moves from Moses’ permission to the root problem of hardness of heart.
The disciples react strongly, and Jesus teaches that some are given singleness for the kingdom.
The disciples rebuke those bringing children, but Jesus welcomes them.
The rich young man asks about doing good, but Jesus calls Him to surrender and follow.
The man claims obedience, yet wealth reveals His heart’s allegiance.
The man’s wealth does not make Him joyful; it becomes the reason He leaves Jesus sad.
The disciples ask who can be saved, and Jesus declares salvation possible only with God.
Peter’s question about sacrifice receives Jesus’ promise of eschatological reward.
Jesus closes with the warning of kingdom reversal.
The Biblical World
Chapter At A Glance
Matthew moves from Jesus’ geographical transition toward Judea, to healing crowds, to Pharisaic testing about divorce, to Jesus’ creation-grounded teaching on marriage, to the disciples’ question about singleness, to Jesus’ reception of children, to the rich young man’s failure to follow, to Jesus’ warning about riches, to the impossibility of salvation apart from God, and finally to the promise of reward in the renewal of all things.
Matthew 19 places Jesus as the authoritative covenant interpreter who restores marriage to creation intent, exposes the concessionary nature of divorce law, receives children as fitting heirs of the kingdom, and reveals that inheritance of eternal life depends on God’s saving power rather than human status or wealth. Jesus’ teaching holds together creation covenant, Mosaic concession, kingdom ethics, and eschatological renewal.
Matthew 19 clarifies the gospel by exposing the insufficiency of human goodness and the impossibility of self-salvation. The rich young man is earnest, moral, and religiously serious, yet He cannot give up the treasure that rules Him. Jesus does not lower the demand; He exposes the idol and calls Him to follow. The disciples rightly ask, 'Who then can be saved?'
Jesus answers with the gospel logic of divine grace: with man this is impossible, but with God all things are possible. The kingdom is received like a child, entered by God’s saving power, and followed through costly allegiance to Christ.
Submission to Jesus’ Word, covenant faithfulness, tenderness toward children, contentment in calling, repentance from idols, generosity to the poor, total allegiance to Christ, dependence on God’s grace, sacrificial endurance, and hope in eternal reward.
Focus Points
- Creation design
- Marriage
- Male and female
- One flesh
- God’s joining
- Divorce
- Hardness of heart
- Sexual immorality
- Adultery
- Kingdom singleness
- Children
- Kingdom receptivity
- Eternal life
- Commandments
- Treasure in heaven
- Following Jesus
- Riches
- Impossible salvation
- Divine possibility
- Renewal of all things
- Son of Man’s throne
- Disciples’ reward
- First-last reversal
- Creation-Grounded Marriage
- Divine Joining
- Covenant Faithfulness
- Children Welcomed
- External Morality Exposed
- Idolatry of Riches
- Grace and Divine Possibility
- Costly Discipleship
- Eschatological Reward
- Kingdom Reversal
- Creation
- Human Sinfulness
- Singleness
- Children and the Kingdom
- Law
- Idolatry
- Salvation by Divine Grace
- Discipleship
- Eschatology
- Reward and Inheritance
Cross References
Passages
Chapter opening: Matthew 19:1-12
He departed (μετηρεν). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in 13:53 and here, the only N. T. instances. Absence of οτ or κα after κα εγενετο, one of the clear Hebraisms in the N. T. (Robertson, Grammar , pp. 1042f.) This verse is a sort of formula in Matthew at the close of important groups of λογια as in 7:28 ; 11:1 ; 13:53 .
The borders of Judea beyond Jordan (εις τα ορια της Ιουδαιας περαν του Ιορδανου). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke ( Lu 17:11 ) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea ( Joh 11:54 ).
He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.
Pharisees tempting him (Φαρισαιο πειραζοντες αυτον). They "could not ask a question of Jesus without sinister motives" (Bruce). See 4:1 for the word (πειραζω). For every cause (κατα πασαν αιτιαν). This clause is an allusion to the dispute between the two theological schools over the meaning of De 24:1 . The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast.
It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of κατα here in the sense of προπτερ or because of (Robertson, Grammar , p. 509).
Shall cleave (κολληθησετα). First future passive, "shall be glued to," the verb means. The twain shall become one flesh (εσοντα ο δυο εις σαρκα μιαν). This use of εις after ειμ is an imitation of the Hebrew, though a few examples occur in the older Greek and in the papyri. The frequency of it is due to the Hebrew and here the LXX is a direct translation of the Hebrew idiom.
What therefore God hath joined together (ο ουν ο θεος συνεζευξεν). Note "what," not "whom." The marriage relation God has made. "The creation of sex, and the high doctrine as to the cohesion it produces between man and woman, laid down in Gen. , interdict separation" (Bruce). The word for "joined together" means "yoked together," a common verb for marriage in ancient Greek.
It is the timeless aorist indicative (συνεζευξεν), true always. Bill (βιβλιον). A little βιβλος (see on 1:1 ), a scroll or document (papyrus or parchment). This was some protection to the divorced wife and a restriction on laxity.
For your hardness of heart (προς την σκληροκαρδιαν υμων). The word is apparently one of the few Biblical words (LXX and the N. T.) It is a heart dried up (σκληρος), hard and tough. But from the beginning it hath not been so (απ' αρχης δε ουκ γεγονεν ουτως). The present perfect active of γινομα to emphasize the permanence of the divine ideal. "The original ordinance has never been abrogated nor superseded, but continues in force" (Vincent).
"How small the Pharisaic disputants must have felt in presence of such holy teaching, which soars above the partisan view of controversialists into the serene region of ideal, universal, eternal truth" (Bruce).
Except for fornication (παρεκτος λογου πορνειας). This is the marginal reading in Westcott and Hort which also adds "maketh her an adulteress" (ποιε αυτην μοιχευθηνα) and also these words: "and he that marrieth her when she is put away committeth adultery" (κα ο απολελυμενην γαμησας μοιχατα). There seems to be a certain amount of assimilation in various manuscripts between this verse and the words in 5:32 .
But, whatever reading is accepted here, even the short one in Westcott and Hort (μη επ πορνεια, not for fornication), it is plain that Matthew represents Jesus in both places as allowing divorce for fornication as a general term (πορνεια) which is technically adultery (μοιχεια from μοιχαω ορ μοιχευω). Here, as in 5:31 f. , a group of scholars deny the genuineness of the exception given by Matthew alone.
McNeile holds that "the addition of the saving clause is, in fact, opposed to the spirit of the whole context, and must have been made at a time when the practice of divorce for adultery had already grown up." That in my opinion is gratuitous criticism which is unwilling to accept Matthew's report because it disagrees with one's views on the subject of divorce.
He adds: "It cannot be supposed that Matthew wished to represent Jesus as siding with the school of Shammai." Why not, if Shammai on this point agreed with Jesus? Those who deny Matthew's report are those who are opposed to remarriage at all. Jesus by implication, as in 5:31 , does allow remarriage of the innocent party, but not of the guilty one. Certainly Jesus has lifted the whole subject of marriage and divorce to a new level, far beyond the petty contentions of the schools of Hillel and Shammai.
The disciples say unto him (λεγουσιν αυτω ο μαθητα). "Christ's doctrine on marriage not only separated Him τοτο χαελο from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). The case (η αιτια). The word may refer to the use in verse 3 "for every cause." It may have a vague idea here = ρες, condition. But the point clearly is that "it is not expedient to marry" (ου συμφερε γαμησα) if such a strict view is held.
If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have ανθρωπος and γυνη contrasted rather than ανηρ and γυνη.
But they to whom it is given (αλλ' οις δεδοτα). A neat Greek idiom, dative case of relation and perfect passive indicative. The same idea is repeated at the close of verse 12 . It is a voluntary renunciation of marriage for the sake of the kingdom of heaven. "Jesus recognizes the severity of the demand as going beyond the capacity of all but a select number." It was a direct appeal to the spiritual intelligence of the disciples not to misconceive his meaning as certainly the monastic orders have done.
Rebuked them (επετιμησεν αυτοις). No doubt people did often crowd around Jesus for a touch of his hand and his blessing. The disciples probably felt that they were doing Jesus a kindness. How little they understood children and Jesus. It is a tragedy to make children feel that they are in the way at home and at church. These men were the twelve apostles and yet had no vision of Christ's love for little children. The new child world of today is due directly to Jesus.
Suffer (αφετε). "Leave them alone." Second aorist active imperative. Forbid them not (μη κωλυετε). "Stop hindering them." The idiom of μη with the present imperative means just that. Of such (των τοιουτων). The childlike as in 18:3 f .
What good thing (τ αγαθον). Mark ( Mr 10:17 ) has the adjective "good" with "Teacher." May have (σχω). Ingressive aorist subjunctive, "may get," "may acquire."
Concerning that which is good (περ του αγαθου). He had asked Jesus in verse 16 "what good thing" he should do. He evidently had a light idea of the meaning of αγαθος. "This was only a teacher's way of leading on a pupil" (Bruce). So Jesus explains that "One there is who is good," one alone who is really good in the absolute sense.
What lack I yet? (τ ετ υστερω?) Here is a psychological paradox. He claims to have kept all these commandments and yet he was not satisfied. He had an uneasy conscience and Jesus called him to something that he did not have. He thought of goodness as quantitative (a series of acts) and not qualitative (of the nature of God). Did his question reveal proud complacency or pathetic despair? A bit of both most likely.
If thou wouldest be perfect (ε θελεις τελειος εινα). Condition of the first class, determined as fulfilled. Jesus assumes that the young man really desires to be perfect (a big adjective that, perfect as God is the goal, 5:48 ). That thou hast (σου τα υπαρχοντα). "Thy belongings." The Greek neuter plural participle used like our English word "belongings." It was a huge demand, for he was rich.
Went away sorrowful (απηλθεν λυπουμενος). "Went away grieved." He felt that Jesus had asked too much of him. He worshipped money more than God when put to the test. Does Jesus demand this same test of every one? Not unless he is in the grip of money. Different persons are in the power of different sins. One sin is enough to keep one away from Christ.
It is hard (δυσκολως). With difficulty. Adverb from δυσκολος, hard to find food, fastidious, faultfinding, then difficult.
It is easier for a camel to go through a needle's eye (ευκοπωτερον εστιν καμηλον δια τρηματος ραφιδος εισελθειν). Jesus, of course, means by this comparison, whether an eastern proverb or not, to express the impossible. The efforts to explain it away are jejune like a ship's cable, καμιλον or ραφις as a narrow gorge or gate of entrance for camels which recognized stooping, etc.
All these are hopeless, for Jesus pointedly calls the thing "impossible" (verse 26 ). The Jews in the Babylonian Talmud did have a proverb that a man even in his dreams did not see an elephant pass through the eye of a needle (Vincent). The Koran speaks of the wicked finding the gates of heaven shut "till a camel shall pass through the eye of a needle." But the Koran may have got this figure from the New Testament.
The word for an ordinary needle is ραφις, but, Luke ( Lu 18:25 ) employs βελονη, the medical term for the surgical needle not elsewhere in the N. T.
Were astonished (εξεπλησσοντο). Imperfect descriptive of their blank amazement. They were literally "struck out."
Looking on them (εμβλεψας). Jesus saw their amazement.
What then shall we have? (τ αρα εστα ημιν?) A pathetic question of hopeless lack of comprehension.
In the regeneration (εν τη παλινγενεσια). The new birth of the world is to be fulfilled when Jesus sits on his throne of glory. This word was used by the Stoics and the Pythagoreans. It is common also in the mystery religions (Angus, Mystery Religions and Christianity , pp. 95ff.). It is in the papyri also. We must put no fantastic ideas into the mouth of Jesus. But he did look for the final consummation of his kingdom. What is meant by the disciples also sitting on twelve thrones is not clear.
A hundredfold (εκατονπλασιονα). But Westcott and Hort read πολλαπλασιονα, manifold. Eternal life is the real reward.
The last first and the first last (ο εσχατο πρωτο κα ο πρωτο εσχατο). This paradoxical enigma is probably in the nature of a rebuke to Peter and refers to ranks in the kingdom. There are many other possible applications. The following parable illustrates it.