Mateus 19
Bob Utley · You Can Understand the Bible
Mateus 19
CONTEXTUAL INSIGHTS The Pharisees were not really interested in the question of divorce but they were trying to reduce Jesus' popularity by splitting His following over a disputed issue (cf. Mark 10:2-12). Jesus' answer must be interpreted in this confrontational context. This is not a neutral teaching passage. Matthew 5:31-32; Mark 10:1-12; Luke 16:18 and 1 Corinthians 7:12-14 must also be taken into consideration when discussing the issue of divorce. This passage concerns the legal grounds for divorce and remarriage in Moses' writings. SPECIAL TOPIC: CERTIFICATE OF DIVORCE When interpreting a hot social issue such as this, be careful of: being influenced too heavily by your own culture and age being influenced by your own existential situation and experiences being influenced by your presuppositions (denominationalism) making hard and dogmatic rules for every situation SPECIAL TOPIC: HUMAN SEXUALITY
Mateus 19:1-2
19:1 "When Jesus had finished these words" This phrase is apparently a textual marker for Matthew's structuring of Jesus' teachings (cf. Matt. 7:28; 11:1; 13:53; 26:1). The Gospel writers, under inspiration, had the right to select, arrange, and adapt the words and actions of Jesus (not invent or make up). ▣ "He departed from Galilee and came into the region of Judea" This period of Jesus' ministry is often called His Perean ministry. It covered Matthew 19-20. Many Jews would not pass through Samaria but would cross over into the trans-Jordan area of Perea, then south toward Jerusalem and cross back over the Jordan at Jericho into Judea. This was because of their hatred of Samaritans. They believed them to be half Jews, half pagans. This was the result of the Assyrian exile under Sargon II of the Northern Ten Tribes in 722 B.C. and the resettlement of pagans into the region. 19:2 "and large crowds followed Him" These were possibly pilgrims going to Jerusalem, but they could also be persons looking for healing or curiosity seekers. ▣ "and He healed them there" Jesus' healings were intended to confirm His message, to help show the future bliss of heaven, and the heart of God. He did not come primarily to heal, but to teach; however, whenever He saw people hurting from the ravages of sin, He acted; and He still does! SPECIAL TOPIC: HEALING
Mateus 19:3-9
19:3 For a full discussion of the origin and theology of the Pharisees see the SPECIAL TOPIC: PHARISEES. ▣ "testing Him" This term (peirazō) had a negative connotation of "testing with a view toward destruction." This was not a theological discussion in a neutral setting! SPECIAL TOPIC: GREEK TERMS FOR "TESTING" AND THEIR CONNOTATIONS ▣ "for any reason at all" "for any reason" NRSV, Peshitta "for any cause" TEV, REB "for whatever reason he wishes" "on any pretext whatever" In Mark 10:2 the question was about divorce, but here the question concerned the grounds for divorce. The conservative rabbinical school of Shammai picked up on the phrase "some indecency" from Deut. 24:1, while the liberal rabbinical school of Hillel picked up on the phrase "she finds no favor." So the first school said the grounds were only for adultery or some other forbidden sexual act; the second said for any cause. Later, Rabbi Akiba, of the school of Hillel, even said that one could divorce his wife if he found someone prettier! The Pharisees are asking Jesus a question, not for information but to hurt Him with some portion of His followers (factions within Judaism) with Herod Antipas (John the Baptist condemned Herod's divorce and remarriage) 19:4 "Have you not read" Jesus expected that Jewish people had read God's book (cf. Matt. 12:3; 19:4; 21:16; 22:31). Knowledge of Scripture was foundational for godly living. Jesus expects modern believers to "have read" it also! The Jewish traditions twisted and annulled Scripture, as do modern denominational traditions, usually quoting one text or part of a text out of context and ignoring all other parallel passages! SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) ▣ "created" This PARTICIPLE (ktisas) is in the uncial MS B, but the VERB "made" (poiēsas) is in MSS א, C, D, L, W, Z. It follows the Septuagint of Gen. 1:27. However, the UBS 4 thinks the first option is original (i.e., a "B" rating, meaning " almost certain"). ▣ "from the beginning" This quote is from Gen. 1:27 and 5:2 of God's creation of both men and women. Marriage is God's idea and it is to be monogamous (cf. Gen. 2:23-24) and permanent (cf. Matt. 19:6). SPECIAL TOPIC: CELIBACY AND MARRIAGE 19:5 "for this reason. . .leave his father and mother" This is a quote from Gen. 2:24. Notice both parents are mentioned, but also the radical break with one's nuclear family that marriage demanded. In the ancient world families lived with multiple generations in one house. The priority and independence of each generation is affirmed. ▣ "the two shall become one flesh" The SINGULAR form but with a PLURAL sense is also found in Gen. 2:24, Deut. 6:4, and Ezek. 27:17. Love merges individuals! 19:6 "what therefore God has joined together" This is an AORIST ACTIVE INDICATIVE, which expressed completed action. By stating "what," not "who," the institution of marriage was emphasized. The term "joined together" meant "yoked together." 19:7 "Moses commanded to give her a certificate of divorce and send her away" This is from Deut. 24:1-4. Jesus said that Moses did it, not because God wanted it, but because of the hardness of the peoples'hearts. Moses had compassion for the wife's societal plight. This certificate required several days required legal help may have required return of the dowry implied remarriage What really bothers me about Jesus' rejection of Moses' words is, how do I know what else is contained in OT Scripture that God rejects. I would never have known this unless Jesus expressly stated it here. All my life I have revered Scripture, used it to guide my life and actions, but now Jesus says part of it was never God's will!! This gives me pause and forces me to cling to the NT and not the OT. The OT must be viewed through its interpretation by Jesus and His inspired Apostles! Jesus is Lord of Scripture (cf. Matt. 5:17-48)! 19:9 "except for immorality" "except for sexual immorality" "except for unchastity" "other than her unfaithfulness" "I am not speaking of fornication" "I am not speaking of an illicit marriage" "without a charge of adultery" "for any cause other than unchastity" The Greek term is porneia, which comes into English as "pornography." This could have referred to fornication (pre-marital sexual activity), adultery (extra-marital sexual activity), or other inappropriate sexual acts such as bestiality and homosexuality (forbidden sexual activity). ▣ "and marries another woman" Only Jewish men had the right of divorce during this period of time. In Mark and Luke, who were writing to a Gentile audience, women are also addressed (cf. Mark 10:12). ▣ "commits adultery" This is PRESENT PASSIVE (deponent) INDICATIVE (cf. Mark 10:11-12). There are some textual variations in this verse, probably caused by scribes referring to Matt. 5:32. The VERB TENSES from 5:32 shed light on this passage. In Matt. 5:32 the translation should be "causes her to become an adulteress." This PASSIVE VOICE has also been found in Matt. 19:9 in the Greek manuscripts B and C*. This possibly referred to the social stigma which was put on the divorced woman by her Jewish culture, which designated her as an adulteress by the fact that she was put away. At this point F. F. Bruce's comment on this text in his book Answers to Questions, p. 55, is relevant to the use of this text today: "He was not giving His disciples occasion for instituting a new legalism on the basis of His ruling, as some of them have tried to do. What He said about the Sabbath law could be said of the marriage law: it was made for human beings, and not vice versa." See Dr. Utley's audio tapes on "divorce" online at www.freebiblecommentary.org in the "Difficult and Controversial Texts" section "The Christian Family," tapes #2130, 2131.
Mateus 19:10-12
19:10 "disciples said. . .it is better not to marry" Jesus' statement shocked them. They had the views of their culture ingrained in their minds. So do we! Marriage is God's will for humans (this is a FIRST CLASS CONDITIONAL SENTENCE). It is a great blessing but also a great responsibility. In days of frequent divorces the witness of a strong, godly marriage is very powerful to a lost world. SPECIAL TOPIC: CELIBACY AND MARRIAGE 19:10-11 Marriage is the norm (cf. Gen. 1:28; 9:17), but celibacy is a godly option (cf. 1 Cor. 7:7,17). A believer's prayerful desires will guide him/her in this area. If one chooses to be single, it should be for service to God (cf. 1 Cor. 7:32). The Jews of Jesus' day rejected singleness as a godly option. Jesus is challenging the standards of His culture in several areas. the husband's total authority couples should remain together and work out their problems singleness is a godly option 19:12 Jesus discusses the different types of singles. born that way birth defect personal tendency forceful castration (eunuchs, i.e., Esther 2:3; possibly Daniel and his friends, Acts 8:27) personal choice of singleness for the purpose of ministry (I do not think this demands physical castration although some early church leaders did it to themselves, i.e., Origen) Notice how Matt. 19:12 is framed Matt. 19:11, all men cannot be single Matt. 19:12c, some men can accept this lifestyle SPECIAL TOPIC: CELIBACY AND MARRIAGE CONTEXTUAL INSIGHTS FOR VERSES 13-15 Matthew 19:13-15 is paralleled in Mark 10:13-31 and Luke 18:15-30. The New Testament does not discuss children's spiritual relationship with God. Matthew 18 does not discuss the spiritual status of children but uses them as an example for new believers.
Mateus 19:13-15
19:13 "children" Jesus was a friend to the socially outcast, ostracized, and/or underprivileged. He befriended the common person, slaves, the poor, women, and children. ▣ "so that He might lay His hands on them and pray" This was the traditional rabbinical blessing for children. This has nothing to do with salvation. Jewish parents saw their children as already members of the congregation of Israel by birth. SPECIAL TOPIC: LAYING ON OF HANDS 19:14 "Let the children alone" This is AORIST ACTIVE IMPERATIVE. Jesus was emphatic in His desire to be available to all. ▣ "do not hinder them from coming to Me" This is PRESENT ACTIVE IMPERATIVE with a NEGATIVE PARTICLE. This grammatical construction implies to stop an act which was already in process. ▣ "for the Kingdom of Heaven belongs to such as these" This did not refer to the children themselves, but those with child-like characteristics who see themselves in a low or receiving position who will enter the kingdom of God (cf. Matt. 18:2-4) This is not a verse on the salvation of children. The NT is written to adults!
Mateus 19:16-22
19:16 "someone came to Him" From Matt. 19:20 we know that he was young, from Matt. 19:22 we learn that he was rich, and from Luke 18:18 we learn that he was a ruler (cf. Mark 10:17-22). ▣ "Teacher" The parallels in Mark 10:17 and Luke 18:18 have "good Teacher." The better uncial MSS (i.e., א, B, D, L) omit it here (UBS 4 rates its exclusion as "A," meaning "certain"). ▣ "what good thing shall I do that I may obtain eternal life" This Jewish man had the common conception of salvation held by most Jews of his day, which was a works righteousness based on one's conformity to the Mosaic Law and Oral Tradition (cf. Luke 10:25; Rom. 9:30-33). He saw eternal life as the result of his religious performance. ▣ "eternal life" This was an OT concept of the life (zoē) of the age to come (cf. Dan. 12:2). The term addressed both the quality of the new life and its duration. In this one context several different expressions are used to describe a person's relationship with God. obtain eternal life, Matt. 19:16 to enter into life, Matt. 19:17 to be complete, Matt. 19:21 to enter the kingdom of God, Matt. 19:23,24 be saved, Matt. 19:25 will inherit eternal life, Matt. 19:29 19:17 "There is only One who is good" See note online at Ps. 118:1. Jesus was not making a statement about His lack of goodness, but was showing this man the standard of goodness that was required to be right with God. This verse should not be used as a proof-text depreciating Jesus' deity or sinlessness. ▣ "if" This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be true from the author's perspective or for his literary purposes. There is nothing in this context to imply that this man was trying to tempt, try or trick Jesus. ▣ "keep the commandments" This is AORIST IMPERATIVE (Nestle Greek text has a PRESENT ACTIVE IMPERATIVE). This obviously referred to the Ten Commandments of Exodus 20 and Deuteronomy 5. This was the heart of the Jewish Law. SPECIAL TOPIC: TEN COMMANDMENTS 19:18-19 This is a partial list of the second half of the Ten Commandments which dealt with person's relationship to his fellow covenant brother. This listing is different from the Masoretic Hebrew text and the Septuagint. SPECIAL TOPIC: MURDER SPECIAL TOPIC: ADULTERY SPECIAL TOPIC: NOTES ON EXODUS 20 19:18 "murder" The King James Version (KJV) and the Jerusalem Bible (JB) render this VERB as "kill," which is an unfortunate translation of this Hebrew word for "non-legal premeditated murder." The NKJV has "murder." The "eye for an eye" law code of Israel provided a blood-avenger to exact justice from one who killed a family member (cf. Num. 35:12; Deut. 19:6,12; Jos. 20:1-9). This served to prevent feuds or unlimited retaliation. SPECIAL TOPIC: MURDER 19:20 "the young man" In Jesus' day a man was considered young until he was forty years old. Luke 18:18 adds that the man was a "ruler," which meant the leader of a local synagogue or of a local town council. ▣ "all these things I have kept" In Phil. 3:6 Paul makes the same claim. This is not a contradiction of Rom. 3:23, but shows the legalistic nature of the Jewish interpretation of the Old Testament to which Jesus spoke in Matt. 5:20-48. Righteousness was seen as performance of a legal code. This man felt he had performed all the religious duties of his day and culture. ▣ NKJV adds "from my youth," which is found in Mark 10:20 and the uncial MSS C and W and many versions. In Jewish society a person was not responsible to keep the Law until after a time of personal study and commitment (i.e., Bar Mitzvah at age 13 for boys and Bat Mitzvah for girls at age 12). This is parallel to the concept of "the age of accountability" in Christianity. ▣ "what am I still lacking" This shows the restlessness of this man's heart. Even after keeping all of the Mosaic laws and their interpretations, he still felt empty. 19:21 "If" This is a FIRST CLASS CONDITIONAL SENTENCE which is assumed to be true by the author for his literary purposes. ▣ "complete" NKJV, NRSV, TEV, NJB, Peshitta, REB "perfect" This word meant "full," " mature," " fully equipped for the assigned task" (from telosi). It did not imply sinlessness. SPECIAL TOPIC: END OR FULL (telos) ▣ "go and sell your possessions" This shows the radical nature of the Christian's faith (cf. Luke 14:33). It is a total commitment. For this man the choice was in the area of possessions. This man's possessions possessed him! This is not a requirement for all believers, but a radical, ultimate commitment to Jesus is! There is a series of IMPERATIVES. go, PRESENT ACTIVE IMPERATIVE sell, AORIST ACTIVE IMPERATIVE give, AORIST ACTIVE IMPERATIVE come, ADVERB used as an AORIST ACTIVE IMPERATIVE follow, PRESENT ACTIVE IMPERATIVE These commands (i.e., #4, 5) are like Jesus' call to the Twelve. Jesus was inviting this man to become part of His nucleus! ▣ "give to the poor" From 1 Cor. 13:1-3, we see that attitude is the key! ▣ "you will have treasure in heaven" See notes at Matthew 6:19-20. ▣ "and come, follow Me" Jesus perceived this man's priority structure and He demanded first place. His wealth was not the problem, but its priority (cf. 1 Tim. 6:10). Notice the radical personal commitment demanded for following Jesus (cf. Matt. 10:34-39). 19:22 "he went away grieving" Jesus loved this man but would not lower the standards of the Kingdom. The Bible is silent on this man's salvation. This is shocking when we realize that he came with good motives he came to the right person he came with the right questions Jesus loved him (Mark 10:21) but he went away!
Mateus 19:23-26
19:23 "Truly" See SPECIAL TOPIC: AMEN. 19:24 "a camel to go through the eye of a needle" There has been much discussion over this phrase. Is it literal or figurative? There was never a small gate in Jerusalem which camels had to kneel to enter! It was an Oriental exaggeration, in which it would be impossible for rich people to be saved! But with God, all things are possible (Matt. 19:26). Jesus is addressing the situation of the rich, young ruler. He seemed to be blessed by God in an OT snese, but he was not right with God. Riches and possessions can be (and often are) a curse! ▣ "it is hard for a rich man" See SPECIAL TOPIC: WEALTH. ▣ "the kingdom of God" This was a rare use of this phrase in Matthew because of the Jewish fear of taking God's name in vain (cf. Exod.20:7; Deut. 5:11). This phrase appears often in the Gospel parallels of Mark and Luke written for Gentiles. SPECIAL TOPIC: THE KINGDOM OF GOD. 19:25 "the disciples. . .were astonished" The OT taught that God blessed the righteous and temporally punished the wicked (cf. Deut. 27-28). The book of Job, Psalm 73, and Jer. 12:1-4 react against this traditional view. Often the righteous suffer and the wicked prosper. Wealth, position and health are not always signs of God's favor! 19:26 This saying may go back to the OT (i.e., Gen. 18:14; Job 42:2; Jer. 32:17,27). It is an idiomatic way of asserting the powerlessness of humans and the powerfulness of YHWH. God's purposes and plans cannot be thwarted (cf. Job 42:2; Luke 1:37)!
Mateus 19:27-30
19:27 "what then will there be for us" Peter had left all but he still was thinking about it! The disciples still expected an earthly kingdom with a special reward for themselves (cf. Matt. 20:21,24). 19:28 "the Son of Man" See the full note at Matthew 8:20. SPECIAL TOPIC: SON OF MAN. ▣ "you who have followed Me. . .shall sit upon twelve thrones, judging the twelve tribes of Israel" This must refer to the original Twelve Apostles (cf. Luke 22:30), while Matt. 19:29 expands the benefits of abundant blessings and eternal life to all believers (cf. Matt. 20:16; Mark 10:31; Luke 13:30). To whom does this phrase "the twelve tribes of Israel" refer? the new Israel, the church (cf. Rom. 2:28,29; Gal. 6:16; 1 Pet. 2:5,9; Rev. 1:6) the believing Israel of the eschaton It seems to me the verse is emphasizing that the Twelve will share Jesus' glory and reign. Verses such as this should not be used to build elaborate theories of the nature of the eschaton! SPECIAL TOPIC: THE NUMBER TWELVE SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD ▣ NASB, NKJV "in the regeneration" "at the renewal of all things" "in the New Age" "when everything is made new again" "in the New world" "in the world that is to be" The word means "rebirth." Philo used it for the rebirth after th flood. It was used by Greek thinkers for the new world order. Here it refers to the rebirth at the consummation of the New Age of the Spirit. The disciples still thought this would happen in their lifetime. They were surprised by the two-stage coming of the Messiah. Initial creation was damaged; the recreation after Noah's flood was also polluted, but the rebirth of the Messianic consummation will be pure, ideal (cf. Isa. 9:6-7; 11:1-10; Micah 5:2-5a; Revelation 21-22). 19:29 "many times as much" NKJV, NRSV, Peshitta "a hundredfold" "a hundred times more" "a hundred times as much" There is a Greek manuscript variation at this point. The term "hundredfold" is in the uncial MSS א, C and D, while "manifold" is in MSS B and C. The first option follows Mark 10:29 and the second Luke 18:30. Most scholars assume that Matthew and Luke follow the structure of Mark. One's commitment to Jesus must supercede his devotion to family, possessions and even life itself (cf. Matt. 10:34-39; Luke 12:51-53). The new age of righteousness is described in agricultural hyperbole (as in the OT). The Bible is not clear on what heaven will be like. renewed Garden of Eden agricultural abundance beautiful city new spiritual realm What this text does reveal is that personal faith in Jesus now secures the blessing of heaven in the future. No personal sacrifice now will go unnoticed or unrewarded! The key blessing is "eternal life" with God in Christ! All else pales into insignificance. We must be careful of holding a theology of sacrifice now for abundance later! True wealth is intimacy with God. Jesus' statements are hyperbolic addressed to the disciples'current understanding showing the radical, selfless decision involved in "following" Him! I think Jesus' words here are hyperbolic and related to OT agricultural imagery. He expressed Himself this way because of the Apostles'misunderstanding of the spiritual nature of the Kingdom of God. It does not make sense to me for believers to reject materialism in this life only to claim it in the next ("pie in the sky, by and by Christianity"). Jesus is trying to encourage them on a level they can comprehend. This is not a text to base one's views of heaven on! The afterlife, both hell and heaven, are veiled. Earthly metaphors are used to describe both, but only because of our current blindness caused by the Fall (i.e., "we see through a glass darkly," 1 Cor. 13:9-12). We must always guard against "what's in it for me" Christianity. Heaven, like the Kingdom, is all about Him! SPECIAL TOPIC: BELIEVERS' INHERITANCE 19:30 Things are not as they appear to us (cf. Matt. 20:16; Mark 10:31; Luke 13:30). God's ways of evaluation are different from ours (cf. Isa. 55:8-11). Child-like disciples are received, while the wealthy and privileged are rejected (i.e., Matt. 8:10-12). Biblical faith causes an unexpected reversal of the creation!