Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

19:1 Judea beyond the Jordan. Most likely Perea, the area just east of the Jordan River between Samaria and the Decapolis, whose population was largely Jewish (see map).

19:2 large crowds followed him. Jesus' fame has quickly spread, due to his healing ministry in Galilee.

19:3 Pharisees . . . tested him. See note on 3:7. The religious leaders try to get Jesus to incriminate himself through misinterpreting the law. divorce. There was a significant debate between Pharisaical parties on the correct interpretation of Moses' divorce regulations (Deut. 24:1), as noted in this excerpt from the Mishnah, Gittin 9.10: "The school of Shammai says: A man may not divorce his wife unless he has found unchastity in her. . . . And the school of Hillel says: [He may divorce her] even if she spoiled a dish for him. . . . Rabbi Akiba says, [he may divorce her] even if he found another fairer than she" (see Mishnah, Gittin 9 for an example of a Jewish certificate of divorce and the terms required for remarriage; see also Josephus, Jewish Antiquities 4.253 for the phrase "whatsoever cause").

19:4-5 He who created them . . . said is a strong affirmation of the divine inspiration of the OT Scriptures, because Jesus goes on to quote words from Genesis that are not attributed to any speaker ("Therefore a man . . ." cf. Gen. 2:24) and attributes those words to God.

19:6 What . . . God has joined together implies that marriage is not merely a human agreement but a relationship in which God changes the status of a man and a woman from being single (they are no longer two) to being married (one flesh). From the moment they are married, they are unified in a mysterious way that belongs to no other human relationship, having all the God-given rights and responsibilities of marriage that they did not have before. Being "one flesh" includes the sexual union of a husband and wife (see Gen. 2:24), but it is more than that because it means that they have left their parents' household ("a man shall leave his father and his mother," Gen. 2:24) and have established a new family, such that their primary human loyalty is now to each other, before anyone else. let not man separate. Jesus avoids the Pharisaic argument about reasons for divorce and goes back to the beginning of creation to demonstrate God's intention for the institution of marriage. It is to be a permanent bond between a man and a woman that joins them into one new union that is consecrated by physical intercourse (Gen. 2:24).

19:8 Because of your hardness of heart should not be understood to mean that only "hard-hearted" people would ever initiate a divorce. Rather, it means, "because there was hard-hearted rebellion against God among you, leading to serious defilement of marriages." The presence of sin in the community meant that some marriages would be seriously defiled and irretrievably damaged, and God therefore provided divorce as a solution in those cases. Moses allowed you to divorce. The Pharisees had asked why Moses commanded divorce (v. 7), but Jesus corrects them, showing that divorce is not what God intended from the beginning, and that even when it is allowed, it is permitted only on very specific grounds but never required. See note on Deut. 24:1-4. From the beginning it was not so points back to God's original intent that marriage would be lifelong.

19:9 Every phrase in this verse is important for understanding Jesus' teaching on divorce. whoever divorces his wife. "Divorces" is Greek apoluō, which always means "divorce" in contexts concerning marriage. Some commentators have claimed that apoluō means "separates from, sends away" in this verse (implying separation but not divorce), but this is not persuasive because (a) this word has not been shown to include the sense of "separate" in any other contexts concerning marriage and (b) the same word clearly means "divorce" in the Pharisees' question in v. 3 (the current dispute among Jewish rabbis was about divorce, not separation), and therefore it should be understood to have the same meaning in Jesus' response to their question in vv. 8 and 9. except for sexual immorality (Gk. porneia). (1) This implies that divorce and remarriage on the grounds of sexual immorality are not prohibited and thus do not constitute adultery. This is the one exception Jesus makes to the requirement that marriage be lifelong, for sexual immorality grievously defiles and indeed corrupts the "one flesh" union (v. 5). (2) The parallel passages in Mark 10:11-12 and Luke 16:18 omit "except for sexual immorality," but that was probably because everyone, whatever their position in Jewish disputes over divorce (see note on Matt. 19:3), assumed that divorce was allowed in the case of adultery (i.e., the question of divorce because of adultery was not at issue in the immediate context in Mark 10 and Luke 16). But Matthew includes this fuller account of Jesus' words, with the exception clause, perhaps to prevent any possible misunderstanding in other contexts, and perhaps to explicitly situate Jesus' teaching within the context of the Jewish debates, for the benefit of his Jewish-Christian audience. (Also note that Matthew sometimes includes clarifying exceptions not included by Mark and Luke; e.g., Mark 8:12 quotes Jesus saying "no sign will be given to this generation," whereas Matt. 16:4 says "no sign will be given to [this generation] except the sign of Jonah.") (3) Some have claimed that porneia in this context refers to a very narrow, specific kind of sexual immorality, either sexual relations among close relatives or sexual immorality discovered during the betrothal period. Those who hold this position then argue that divorce in any other case is always prohibited, or else if divorce is allowed, remarriage is never allowed. But porneia had a broader range of meaning in ordinary usage, referring to any sexual intercourse that was contrary to the moral standards of Scripture, and nothing in this context would indicate that this should be understood in such a restricted sense (see note on 5:31-32). and marries another, commits adultery. (1) If a divorce is obtained for any reason other than ("except for") sexual immorality, then the second marriage begins with adultery. Jesus is prohibiting divorce for the many trivial reasons that were used so frequently in the first century, leading to widespread injustice, especially for women whose husbands suddenly divorced them. (2) "And marries another" implies that the second marriage, though it begins with adultery, is still a marriage. Once a second marriage has occurred, it would be further sin to break it up. The second marriage should not be thought of as continually living in adultery, for the man and woman are now married to each other, not to anyone else. (3) If the exception ("sexual immorality") occurs, then the implication is that remarriage to "another" does not constitute adultery and is therefore permissible. (4) Divorce, it must be remembered, is permitted but not required in the case of sexual immorality. Since God's intention is that marriage should be for life (19:4-8), this provides good reason to make every reasonable effort to achieve restoration and forgiveness in marriage before taking steps to dissolve a marriage through divorce. This makes Jesus' teaching fundamentally different from all of first-century Judaism, which required divorce in the case of adultery. (On the question of divorce and desertion, see 1 Cor. 7:15 and note.)

19:10-12 After hearing Jesus nullify most of the currently popular grounds for divorce, the disciples overreact and say, it is better not to marry (than to run the risk of a lifelong unhappy marriage). This saying is best understood as referring to that statement ("it is better not to marry"). Jesus explains that what they have said is true, but only for those to whom it is given, namely, for eunuchs. This would include those without the capacity for sexual relations, either through a birth defect, castration, or a voluntary life of abstinence. Celibacy is an acceptable alternative to marriage (cf. 1 Cor. 7:6-9; and note on 1 Cor. 7:6-7).

19:13 lay his hands on them. A traditional manner of blessing children in Israel, especially when passing on a blessing from one generation to the next (cf. Gen. 48:14; Num. 27:18).

19:14 to such belongs the kingdom of heaven. See notes on 18:2-4; 18:5-6. Children serve as a metaphor of the humility necessary for entrance into the kingdom of heaven.

19:16 a man came up to him. Verses 16-22 have been called the story of the "rich young ruler" since he is rich (v. 22), young (v. 20), and a ruler (cf. Luke 18:18). He may have been a religious lay leader, quite possibly a Pharisee (because of the diligence he displays in following the law). After addressing Jesus as Teacher, a title of respect, he asks what good deed he must do to have eternal life. "Eternal life" is virtually synonymous with expressions such as "entering the kingdom of heaven" (Matt. 5:20) and being "saved" (19:25-26); it is the first occurrence of this expression in Matthew (cf. v. 29; 25:46). In the parallel accounts (Mark 10:17-22; Luke 18:18-23), the wording of the question and answer differs somewhat, but there is no contradiction, and it seems to be a case of different Gospels reporting different parts of the same conversation.

19:17 There is only one who is good. Only in understanding God as infinitely good can the young man discover that human good deeds cannot earn eternal life. keep the commandments. Jesus is not teaching that good works can earn eternal life, for in vv. 21-22 he will show the man how far short he falls of keeping the first commandment (cf. Ex. 20:3) and the first of the two greatest commandments (cf. Deut. 6:5; Matt. 22:36-40). But obedience to the law is also an expression of belief in the truly good God who is the source of all good, including eternal life. Scripture elsewhere clearly affirms that salvation is a gift of God's grace received through faith, and not by works (see notes on Eph. 2:8; 2:9-10).

19:18-19 Which ones? Jesus gives a representative list of laws, including five commandments from the second half of the Decalogue (cf. Ex. 20:1-17; Deut. 5:7-21), and the second of the two greatest commandments (Lev. 19:18; cf. Matt. 22:36-40).

19:20 All these I have kept. The man implies he has kept not only these, but the entire law, which they represent. He views his obedience to the law as complete, but he still senses that something is lacking.

19:21 If you would be perfect. Jesus knows the man's wealth has become his means to personal identity, power, and a sense of meaning in life--that it has become the idolatrous god of his life (cf. note on v. 17). Jesus' strategy is to turn this man from focusing on external conformity to the law to examining his heart, revealing his ruling god. give to the poor. The man had no doubt given some money to the poor, as the giving of alms was considered a pious duty, especially among the Pharisees. But Jesus calls him to give everything away, exchanging the god of wealth for the eternal treasure found in following Jesus as the one true God. Jesus' ultimate answer to the question posed in v. 16 ("What . . . must I do to have eternal life?") is to follow him.

19:22 went away sorrowful. Even though he wants "eternal life" (v. 16), the young man cannot bring himself to cease worshiping the ruling force in his life, his great possessions.

19:23 only with difficulty will a rich person enter the kingdom of heaven. Wealth is both deceptive and intoxicating: it fools a person into thinking that he or she is self-sufficient apart from God; and the rich person wants desperately to hold on to that supposed self-sufficiency. The general attributes of the "rich" are the opposite of those of a "child" (cf. 18:1-5; 19:13-15).

19:24 camel. The largest land animal in Palestine. the eye of a needle. The smallest opening found in the home. Jesus paints a picture of something impossible in order to illustrate that even the seemingly impossible is possible with God. There is no evidence for the popular interpretation that there was a gate in Jerusalem called "the eye of the needle," which camels had to stoop to their knees to enter. Such an interpretation would miss the point: it is not merely difficult for the wealthy to be saved; without God's grace it is impossible (cf. v. 26).

19:25 astonished. Wealth was often equated with God's favor and blessing (cf. Deut. 28:1-14).

19:26 For the wealthy to shift their primary allegiance to God is humanly impossible, but with God all things are possible, as evidenced by the conversions of rich men like Joseph of Arimathea (27:57) and Zacchaeus (Luke 19:9-10).

19:27 we have left everything and followed you. What then will we have? In response to Peter's self-seeking and perhaps self-pity, Jesus acknowledges the rewards that his disciples will receive. But his parable in 20:1-15 will be a subtle rebuke.

19:28 the new world (Gk. palingenesia, lit., "renewal" or "regeneration"). The term occurs in the NT only here and in Titus 3:5. In Titus it refers to present, individual regeneration, but here it looks forward to the future end-time renewal of the world (cf. 2 Pet. 3:10-13; Revelation 21-22). judging. In this new world, the twelve apostles (except for Judas, see Acts 1:12-26) will participate in the final establishment of the kingdom of God on the earth.

19:29 receive a hundredfold. Cf. 13:8. Those who have given up the god of their lives to follow Jesus will receive abundant reward (the other Synoptics add "in this time"; cf. Mark 10:29-30 and note; Luke 18:30) and will inherit eternal life. Eternal life (which is a gift) is an inheritance, not an earned reward.

19:30 But many who are first will be last, and the last first. See note on 20:16.

20:1 the kingdom of heaven is like. See note on 13:24. vineyard. Grapes were one of ancient Israel's most important crops, and thus Israel was often referred to as the "vine" or "vineyard" of God (e.g., Isa. 5:1-7; Jer. 2:21; Hos. 10:1; cf. Matt. 21:28-46). "Vineyard" represents the activity of the kingdom in this world (cf. Matt. 21:28-46).

20:2-15 denarius. A typical day's wage for a laborer. third hour. 9:00 a.m. The workday was typically divided into four three-hour increments, running from approximately 6:00 a.m. to 6:00 p.m. eleventh hour. 5:00 p.m., near the end of the workday. These workers are desperate enough to continue waiting for work. each of them received a denarius. Surprisingly, the last laborers to be hired are paid a complete denarius, the same as those who had worked all day. Friend, I am doing you no wrong. The landowner addresses the worker gently, explaining the fairness of his actions. do you begrudge. Literally, "Is your eye evil?" The laborer failed to be thankful for his own wage because he was blinded by his self-interested lack of compassion for his fellow worker.

20:16 So the last will be first, and the first last. A disciple of Jesus should not measure his or her worth by comparing it with the accomplishments and sacrifices of others, but should focus on serving from a heart of gratitude in response to God's grace. Jesus is not denying degrees of reward in heaven (see note on 1 Cor. 3:14-15) but is affirming that God's generosity is more abundant than anyone would expect: all the laborers except the very first got more than they deserved. It is probably correct also to see here a warning that Jesus' early followers (such as the Twelve) should not despise those who would come later.

20:17-19 the Son of Man will be delivered over. This is the third of four predictions of Jesus' arrest and crucifixion. See note on 16:21; cf. 17:22-23 and 26:2. The reference to Jerusalem, the religious leaders, and the Gentiles heightens the drama; for the first time in the narrative, Jesus gives additional clues about his betrayal and who will carry out his arrest and crucifixion.

20:20 Salome (cf. 27:56; Mark 15:40; 16:1) was not only the mother of the sons of Zebedee, she was also in all probability the sister of Mary, Jesus' mother (cf. John 19:25), so that James and John were in fact Jesus' cousins. She was among the women who stayed with Jesus at the cross and later witnessed the empty tomb. with her sons. Mark 10:35-37 focuses on the sons themselves and reports her request as their words. Two solutions to this apparent inconsistency are possible: (1) Based on the principle that an agent of a person counts as the person himself (see note on John 3:17), Mark may be reporting the mother's words as the words of James and John, who had told her to ask this; or (2) Matthew and Mark may be reporting different aspects of a longer conversation, in which the mother first asked Jesus the question and then Jesus asked the brothers if that was actually what they wanted. In either case, beginning in Matt. 20:22, the plural "you" shows that Jesus is speaking directly to James and John, as well as to their mother. kneeling. Salome shows respect to Jesus as her messianic Master, but she also evidently hopes to use her and her sons' earthly kinship with Jesus to her sons' advantage.

20:21 these two sons of mine are to sit. Salome's petition was likely inspired by Jesus' remarks in 19:28, where he had announced the Twelve's rulership with him in his future kingdom. right hand. A place of honor (1 Kings 2:19; Ps. 16:11; 110:1, 5; cf. Matt. 22:44).

20:22-23 You. The plural pronoun indicates that Jesus addressed the mother and the brothers directly. The cup in Scripture is symbolic of one's divinely determined destiny, whether blessing (Ps. 16:5) or disaster (Jer. 25:15), salvation (Ps. 116:13) or wrath (Isa. 51:17). Here it refers to Jesus' forthcoming suffering (Matt. 26:39).

20:23 You will drink my cup. James became the first apostolic martyr (Acts 12:2), and John suffered persecution and exile (Rev. 1:9). for whom it has been prepared by my Father. They must submit to the Father's will for their future, just as Jesus does.

20:24 indignant. They were perhaps not as upset by the immodesty of the request as by the brothers' attempt to use their family relationship to Jesus to gain an unfair advantage in obtaining what they themselves also wanted.

20:26-27 A servant was a hired worker who maintained the master's household, and a slave was someone forced into service. These were two of the lowest positions in Jewish society, yet Jesus reverses their status in the community of disciples to indicate prominence and greatness.

20:28 Son of Man. See note on 8:20. came not to be served but to serve. Jesus himself is the primary example of servanthood. Jesus will give his life as a ransom (Gk. lutron, the price of release, often used of the money paid to release slaves) for many. "For" (Gk. anti) means "in place of" and signifies the notion of the exchange and substitution of Jesus' life on the cross for all those who accept his payment for their sins (see notes on 1 Pet. 2:24; 3:18).

20:29 Jericho. Not the ancient city of OT fame (e.g., Joshua 5-6), but the new Jericho nearby, about a mile (1.6 km) to the south. This new Jericho surrounded a huge palace complex first built by the Hasmoneans (2nd century b.c.), which Herod the Great expanded. Matthew says the healing of the blind men took place as they went out of Jericho (and Mark 10:46 agrees), but Luke 18:35 says it was "as he drew near to Jericho." It is possible that Matthew and Mark refer to the new Jericho, and Luke to the old Jericho nearby, or vice versa. Another possibility is that the blind men cried out to Jesus first as he was entering the city (Luke 18:35), but he did not respond and heal them until he was leaving the city. Since none of the accounts tells everything about the event, this may simply reflect the selection of different details about the event by the different Gospel writers. None of the accounts tells everything about the event.

20:30-31 two blind men. Mark 10:46 and Luke 18:35 mention only one blind man, and Mark gives his name ("Bartimaeus"). This does not mean that Matthew's report of two blind men is inaccurate, only that Mark and Luke focused on the one. The blind men recognize Jesus as the Son of David (cf. note on Matt. 9:27).

20:34 Jesus in pity touched their eyes. In the face of rejection by his own people, and impending betrayal as he enters Jerusalem, Jesus continues to show compassion for those in great need.