Matthew 19 · KJV
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Matthew 19

A question about divorce

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

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? And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, 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? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? 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. 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.

His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. But he said unto them, All men cannot receive this saying, save they to whom it is given. 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.

Jesus leaves Galilee for Judea beyond the Jordan. Pharisees test him: may a man divorce his wife for any reason? Jesus points back to creation, where God made them male and female and joined them as one flesh; Moses permitted divorce because of hardness of heart. When the disciples say it would be better not to marry, Jesus speaks of those who renounce marriage for the sake of the kingdom.

  • Scripture connection · Quotation

    Matthew 19:4–5 quotes Genesis 1:27 · Genesis 2:24

    So God created man in his own image, in the image of God created he him; male and female created he them.
    Genesis 1:27 · KJV
    Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
    Genesis 2:24 · KJV

    Asked about divorce, Jesus goes back to the creation accounts rather than to the debate over Deuteronomy 24.

What does this mean?

A 'eunuch' was a castrated man, often employed at royal courts. Jesus uses the word in three senses: those born unable to marry, those made so by others, and those who choose not to marry 'for the kingdom', a figure of speech for voluntary celibacy.

Historical context

The question 'for any reason' reflects the debate among Jewish teachers over the grounds for divorce in Deuteronomy 24:1 (see 5:31–32). The region beyond the Jordan, Perea, was ruled by Herod Antipas, whose own divorce and remarriage John the Baptist had condemned (14:3–4).

Why does it matter?

Christian churches differ in how they apply this teaching, including its exception clause, to divorce and remarriage.

Editorial notes, not scripture.

Jesus blesses the children

Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. And he laid his hands on them, and departed thence.

People bring children to Jesus for him to lay his hands on them and pray. The disciples rebuke them, but Jesus tells them to let the children come, for the kingdom of heaven belongs to such as these. He lays his hands on them and moves on.

What does this mean?

'Suffer little children' (KJV) means 'allow' or 'let' them; it has nothing to do with suffering in the modern sense.

Historical context

Parents sought blessings for their children from respected teachers, and laying on hands was a traditional gesture of blessing (Genesis 48:14).

Why does it matter?

The scene repeats the lesson of 18:1–5 and stands between the teaching on marriage and the story of a rich man, setting those with nothing to offer beside one who has a great deal. Some Christian traditions have cited it in support of baptising infants, though it does not mention baptism.

Editorial notes, not scripture.

The rich young man

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? 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. 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, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? 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. But when the young man heard that saying, he went away sorrowful: for he had great possessions.

Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. 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. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 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. 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. But many that are first shall be last; and the last shall be first.

A young man asks what good deed will gain him eternal life. Jesus points him to the commandments, and when he says he has kept them all, tells him to sell his possessions, give to the poor and follow him. The man goes away sad, for he is very rich. Jesus says it is easier for a camel to pass through a needle's eye than for a rich man to enter the kingdom, but with God all things are possible.

What does this mean?

'Perfect' means complete, as in 5:48. 'The regeneration' (KJV and WEB) means the renewal of all things at the end of the age.

Historical context

The camel was the largest animal in the region, and the saying is deliberate exaggeration. The popular idea of a small Jerusalem gate called 'the Needle's Eye' has no ancient evidence. Wealth was often taken as a sign of God's favour, which helps explain the disciples' shock.

Why does it matter?

Jesus ends by promising his followers a hundredfold reward and a share in judging Israel, and by repeating that the first will be last, the theme of the parable that follows.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Only Matthew calls the man young (Luke: a ruler), and only he adds 'love your neighbour as yourself' to the commandments listed, and the words 'if you want to be perfect'. Mark alone says Jesus looked at him and loved him. Matthew's promise of twelve thrones for the disciples appears in Luke in a different setting (Luke 22:30).

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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