Down to Earth But Heavenly Minded

What Does Matthew Chapter 19 Mean?

Matthew 19 begins with Jesus leaving Galilee behind for the last time and heading toward Jerusalem. After entering the region of Judea, however, Jesus and the disciples cross over the Jordan to the east, likely into the Jewish region of Perea. Large crowds continue to follow Him, and Jesus continues to heal those who come to Him.

While east of the Jordan, some Pharisees find Jesus, as well, and come to test Him with a difficult and divisive question. They hope to get Jesus to say something that will discredit Him in the eyes of the people. Or, He might give them cause to accuse Him of heresy. They ask Jesus if it is lawful for a man to divorce his wife for any cause. Some Pharisees said infidelity was the only allowable cause; others said a man could divorce his wife for virtually any reason. Christ quotes from Genesis, citing God’s plan for marriage. God made human beings to be male and female and decreed that men should leave their parents, hold fast to their wives, and become one flesh in marriage. Men should not separate what God has joined, Jesus concludes (Matthew 19:1–6).

The Pharisees push back by referring to Deuteronomy 24, where Moses permits a man to give his wife a certificate of divorce for “indecency.” Jesus insists that Moses allowed this only because human hearts are hard. It was never God’s intent for marriage. For that reason, anyone who divorces his wife, except for sexual immorality, commits adultery as soon as he marries another woman. When the disciples suggest that it might be better not to marry if this is the case, Jesus says this is true only for those to whom this ability is given. He makes clear He is speaking of eunuchs by birth, castration, or choice. Celibacy is not holier than marriage, and the decision to eschew all sexuality is not one meant for most people (Matthew 19:7–12).

Jesus overrules His disciples after they rebuke some people for bringing children to Him to lay hands on and pray for. He repeats the idea that the kingdom of heaven belongs to those who are like little children. By this, Jesus refers to their sense of trust and dependence. A humble, faithful approach is required to fully embrace our relationship to God. Blind belief or gullibility are not part of childlike faith, but neither is arrogance (Matthew 19:13–15).

A wealthy young man approaches Jesus, calling Him “good,” and asks what he must do to have eternal life. Jesus insists that only one, God, is good—implying that to call Jesus “good” is to call Him God. That implies that whatever Jesus says ought to be obeyed. Christ sets up a unique challenge for the man: telling him to keep the [Ten] Commandments, and gives a sample list of five, if he sincerely wants to enter eternal life. The man asks which commandments and Jesus lists five from the Ten Commandments. The man says he has kept these, and asks what else he’s missing (Matthew 19:16–20).

Jesus finally gives the man what he came to ask for—a good thing that will ensure his eternal life in the kingdom of heaven. If the man would be “perfect,” Jesus says, he should sell everything he owns, give it to the poor, and come follow Jesus. The point of this statement is not that all people must be poor to be saved. Rather, this is a challenge for this particular person: a way to demonstrate his heart is sincerely committed to following God. The man, we now learn, is enormously wealthy, and he leaves sad. Rather than being happy about having a chance for salvation, he is dejected at the idea of setting aside his riches (Matthew 19:21–22).

Jesus tells His disciples it is easier for a camel to go through the eye of a sewing needle than for a rich person to enter the kingdom of heaven. Wealth—as with many other worldly advantages—tempts people to think they are self-sufficient. Money can numb us to our need for God. This countered conventional wisdom of Jesus’ era, which assumed that wealth was a sign of divine approval. Shocked, they ask how anyone could be saved. Jesus tells them salvation is impossible with men—but not with God (Matthew 19:23–26).

Peter then refers to Jesus’ promise to the young man that he would have treasure in heaven. He asks Jesus what he and the other disciples will have in heaven, since they have left everything in their former lives to follow Him. Jesus says that the Twelve will occupy twelve thrones when He takes His own throne in the new world. They will judge the twelve tribes of Israel. In addition, all who leave everything for Him will receive it back a hundredfold in heaven, as well as receiving eternal life. He reminds them that one’s status in this life does not imply one’s status in eternity (Matthew 19:27–30).

Though separated with a chapter break, Jesus will continue to explain this idea with a parable in the very next verse (Matthew 20:1).

Chapter Context
Matthew 19 follows Jesus’ teachings about temptation and forgiveness in chapter 18. This passage begins with Jesus leaving behind Galilee and heading toward Jerusalem the long way around. Jesus tells the Pharisees that divorce is legal only in cases of sexual immorality. Jesus blesses little children and then answers a rich young man who asks how to have eternal life. The man leaves sad after Jesus challenges him to give his money to the poor and follow Him. Jesus says salvation is impossible with men, but not with God. Chapter 20 contains additional parables and examples, and is the last before Jesus arrives in Jerusalem in the days just prior to His crucifixion.

Verse By Verse

Verse 1 Now when Jesus had finished these sayings, he went away from Galilee and entered the region of Judea beyond the Jordan.

This is an important moment in Jesus’ life. He has spent nearly His entire ministry thus far teaching and performing miracles in the northern region of Galilee. He grew up in the small town of Nazareth and later moved to the larger, coastal town of Capernaum. He has travelled far and wide with His disciples, but He has mostly avoided spending much time in Jerusalem or the surrounding region of Judea.

Now, though, Jesus officially leaves Capernaum and the region of Galilee behind. He has told His disciples that He “must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (Matthew 16:21). This departure from Galilee toward Jerusalem is the beginning of that process, though Jesus will take some time getting there.

He begins by travelling into the region of Judea but beyond the Jordan. Most likely this means that Jesus travelled east of the Jordan River into the mostly Jewish area of Perea, south of the mostly Gentile region of the Decapolis. Many scholars believe Jesus crossed over the Jordan to the east at this time after entering Judea because the Samaritans would not allow Him to pass through their region (Luke 9:51–56). In essence, this required Jesus and His disciples to take the long way around to get to Jerusalem.

Verse 2 And large crowds followed him, and he healed them there.

Jesus has left Galilee behind and set out for Jerusalem to complete the mission for which He was sent (Matthew 19:1). He knew that He would suffer and then be killed by the Jewish religious leaders before being raised on the third day (Matthew 16:12; 17:22–23).

However, that did not mean that His work in healing people and teaching was completed just yet. Large crowds continued to follow Him in hopes of being healed or seeing His miracles. Jesus continued to heal those who came to them with their diseases and afflictions and demon oppression, even on the east side of the Jordan River.

Verse 3 And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one ‘s wife for any cause?”

Jesus and His disciples are on the east side of the Jordan River, likely in the region of Perea. Large crowds have followed Him there, and He continues to heal those who come to Him. Some of the Pharisees have found Jesus there, as well. Their goal is to discredit Jesus before the people or to find some reason to accuse Him of heresy. They continue to come up with questions to test Him in this way.

These Pharisees ask Jesus if it is lawful, under the law of Moses, for a man to divorce his wife for “any cause.” In other words, can a man divorce his wife just because he wants to?

Divorce is a sensitive topic in every era, and Jesus knows this is a trap. For one thing, John the Baptist had been arrested by Herod Antipas for challenging that ruler’s divorce from his wife and remarriage to his brother’s wife (Matthew 14:3–12). John was eventually executed not far from where Jesus was now. Talking about divorce in the context of Israel’s rulers was clearly dangerous.

For another thing, the Pharisees drove public opinion on when and if divorce was lawful. Both leaders and the people were divided into two views. Both groups said it was lawful for a man to divorce his wife, but they disagreed on what grounds. One group insisted the wife must be guilty of significant indecency or immorality. The other group said only that the husband could divorce his wife if he was unhappy with her for any reason, at all. In this era, it would not have been considered lawful for Jewish wives to initiate a divorce under normal circumstances. The Pharisees were trying to get Jesus to choose a side in this religious and social debate.

Finally, the question was a trap for the same reason some pastors avoid the topic today: Many of those listening to Jesus were very likely divorced and remarried. Apparently, even many of the Pharisees themselves had been divorced, according to historians. Almost any answer would fail to sit well with at least some people.

Verse 4 He answered, “Have you not read that he who created them from the beginning made them male and female,

Some Pharisees are attempting to trap Jesus with a tricky question. They don’t like Jesus, and they want to bring Him down. They hope either to discredit Him in the eyes of some of the people or to get Him to say something they can label as heresy. This time, they have asked Jesus about the hotly debated topic of whether it is lawful for a man to divorce his wife for any and every reason.

As He so often does, Jesus quotes from Scripture in response, rather than framing His response as an opinion or a debate point. He asks them if they have read—referring to Genesis—that the One who made people from the beginning made them male and female. He will finish the quote in the following verse.

Jesus knows these highly religious Pharisees have read and, in some cases, memorized the entire Scriptures. And yet, He often asks if they have read the Word of God. By implication, He is suggesting they are ignoring the truth they have been given by God. This is one of His primary complaints with these religious leaders (John 5:39–40).

Verse 5 and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’?

Jesus is answering a question from some Pharisees who are testing Him and trying to trip Him up. They want Him to say something controversial about the highly divisive issue of divorce. They hope any answer He gives will damage His popularity and, perhaps, give them cause to call Him a heretic (Matthew 19:1–4).

Jesus quoted from Genesis 1:27 in the previous verse, that God created people male and female. Now Jesus quotes from Genesis 2:24, which speaks of a man and woman becoming bound together in a marriage. Jesus, of course, knows the Pharisees have read these passages. His point is that those who treat divorce lightly do not value what God has revealed to them.

This point will be driven home in the following verse. Already, though, Jesus shows that God established marriage from the very beginning of creation. It is built into the design of humanity as men and women. Marriage is more than two people coming alongside each other to do life together; it is the union of two people into one flesh. This happens, in part, through sex, but also through the commitment built into the marriage connection.

Because that is true, what does it mean for breaking that union in divorce? Jesus reveals God’s heart in the following verse.

Verse 6 So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”

Pharisees have questioned Jesus about when it is lawful for a man to divorce his wife. The implied question is whether she needs to be guilty of infidelity to him or if he can simply decide that he does not like her anymore (Matthew 19:1–5).

Jesus, as He almost always does, replies to the Pharisees’ question by pointing them to the Scriptures they know so well. He has declared, from Genesis, that marriage was God’s design for humanity from the very beginning of creation. He made us male and female, after all (Genesis 1:27). God, before sin even entered the world, described the natural state of things as a man leaving his parents and holding fast to his wife, becoming one flesh with her (Genesis 2:24). Mysteriously, and as partly demonstrated through sex, marriage connects two people so closely together that they become one flesh, one person, in the eyes of God.

Now Jesus drives the point home. Marriage is not something humans have made for themselves by tradition and custom. God does this. He joins a man and woman together in this way. And what God has joined no mere human should dare to divide or separate. Jesus will explain an important exception to this in the following verses (Matthew 19:9), but He begins with the deepest and truest intent of the heart of the God. Those God joins in marriage are not meant to be separated by divorce.

Verse 7 They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?”

Attempting to trip Jesus up and discredit Him, some Pharisees have asked Him a question about His stance on divorce. Is it lawful for a man to divorce his wife for any and every reason? Jesus has responded by quoting Genesis. This shows that marriage was designed at creation by God even before sin entered the world. God made us male and female. When a man and woman marry, God joins them together making them one flesh. What God has joined, men should not separate, Jesus has said (Matthew 19:1–6).

Now the Pharisees push back. They like to cite Scripture, but not all of it. In this case, Jesus is not using the passage they usually talked about concerning divorce. They point out to Jesus that Moses’ commands allowed husbands to give their wives a certificate of divorce and send them away.

The divorce text the Pharisees want to talk about is found in Deuteronomy 24:1–4. The law contained in those verses describes a scenario in which a man gives his wife a certificate of divorce because he finds some “indecency” in her, and he sends her out of his house. The point of the command is that a specific man is not allowed to re-marry that specific woman if she marries another man first. That remarriage after an in-between marriage is described as an abomination to the Lord.

So the law does not specifically address under what circumstances divorce is allowed, but it does show that divorce was practiced among the Israelites during Moses’ time. The Pharisees want to know how that fits with what Jesus just said about not separating what God has joined.

Verse 8 He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.

When asked about divorce by the Pharisees, Jesus has revealed to them the heart of God. Marriage without divorce is the plan of God. It’s how He designed the creation to work. He made humans as male and female to be united in marriage by Himself. Jesus has shown them that God’s will is that what He has joined should not be separated (Matthew 19:1–6).

The Pharisees have pointed out, though, that divorce was a reality in Israel under Moses. It is not forbidden in the law. In fact, the law pictures a scenario in which a husband gives his wife a certificate of divorce because he finds something “indecent” in her (Matthew 19:7). The Pharisees were divided amongst themselves about what qualified as indecent enough to divorce one’s wife. Was it only marital infidelity or was it anything the husband simply did not like about her?

Jesus now answers that Moses allowed divorce because of the hardness of the Israelites’ hearts. This means that God created a set of rules limiting the damage which divorce might cause. Jesus adds that it was not so from the beginning. In other words, God’s intention in creation was that all human marriage between man and woman should be lifelong. To separate what God had joined was a violation of God’s design. Under Moses, however, Israel was allowed to break the design because of the sin-hardened hearts of the people—providing limits and restraints on the practice.

Jesus will finally answer the question the Pharisees are really asking in the following verse.

Verse 9 And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”

Some Pharisees have asked Jesus if it is lawful for a man to divorce his wife for any and every reason. Jesus’ first response was that God designed marriage between a man and a woman to be lifelong. It makes two people into one flesh, and God’s will is that they remained joined. When pushed by the Pharisees, though, that Moses allowed for divorce, Jesus agreed this was true—not because divorce was God’s will, but to limit the damage it could do. This allowance was due to the hardened hearts of the people (Matthew 19:1–8).

Now Jesus gives a direct answer to the Pharisees’ question. In Deuteronomy 24:1, a man is pictured as giving his wife a certificate of divorce because he finds some “indecency” in her. One group of Pharisees believed “indecency” to mean some kind of sexual sin. Others believed it to mean anything the husband might not like about his wife. The Pharisees want to know which side Jesus takes.

Though He is speaking directly to the question of men divorcing their wives, these guidelines would apply to the question of a woman seeking divorce, as well. Jesus puts His answer in very specific terms. Any man who divorces his wife, except for sexual immorality, and marries another woman, commits adultery. In short, Jesus declares divorce sinful except in the case of sexual immorality.

The Greek word for sexual immorality, porneia, does not refer to adultery specifically, but to any kind of sexual sin. If a wife is guilty of sexual sin, that will amount to unfaithfulness and the husband is permitted to divorce her under the law and marry another woman. Any man who divorces his wife apart from this one exception, however, will be guilty of adultery as soon as he marries or has intercourse with another woman. This is because his prior marriage will not have been legally ended.

This verse raises many more questions, and much has been written about it by scholars. The bottom line is this: God’s heart is that divorce should never happen, but human hearts are hard and sinful. If a woman commits a sexual sin, Jesus allowed that the law permitted her husband to divorce her. A man is not permitted to divorce his wife under any other circumstance.

This does not, of course, resolve all the issues concerning divorce for believers. What about situations where the husband is the one who is unfaithful? What if there is physical or emotional abuse? What if one of the spouses is not a believer? What if the divorce and remarriage has already happened?

Some of those questions are answered in other parts of the New Testament. Others are not, and Christians sometimes differ on the best ways to apply them.

Verse 10 The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.”

The disciples have listened to Jesus’ response to the Pharisees’ question about the grounds for divorce. The Pharisees have asked for Jesus’ perspective about what “indecency” means in Deuteronomy 24:1, where the law seems to allow a man to divorce his wife for this reason. Jesus has stated that divorce is never allowed except in cases of sexual immorality (Matthew 19:1–9).

The disciples respond to Jesus’ declaration by saying that it’s better not to get married at all. Most commentators agree that what the disciples mean by this is that, if divorce is not an option, it would be better not to marry than to be stuck for life in an unhappy marriage. The presumed right to divorce if things did not go well was held dearly by many Jewish men of the time, including many of the religious leaders. Divorce had become common in Israel. The disciples said, perhaps foolishly, that marriage is too big of a risk without the possibility of divorce.

Jesus will respond that though some can live without marriage, not everyone can.

Verse 11 But he said to them, “Not everyone can receive this saying, but only those to whom it is given.

The disciples have said, perhaps somewhat flippantly, that if God does not allow for divorce except for cases of sexual immorality, it is better not to get married in the first place. Such a statement reflects the views of the time in which divorce was common (Matthew 19:9–10).

Jesus does not correct their views on marriage. He does not insist that every person must get married. Instead, Jesus says that not everyone is able to receive “this saying,” most likely meaning the saying that it is better not to get married. Only those who have been given the ability not to get married are able to do so.

In the context of the verses that follow, it becomes clear that Jesus means that only those without a strong sexual appetite can forego getting married. Paul, who was apparently unmarried, expands on this teaching in 1 Corinthians 7, speaking even more clearly: “I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another. To the unmarried and the widows I say that it is good for them to remain single, as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion” (1 Corinthians 7:7–9).

Verse 12 For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.”

After hearing Jesus’ declaration that divorce is unlawful except in the case of sexual immorality, the disciples have responded that it is better not to marry, at all. By this, they seem to mean that marriage is not worth the risk if divorce is not an option. Jesus does not insist everyone must get married. Instead, Jesus connects marriage to sexual appetite, saying that not everyone is able to “receive this” idea of not getting married (Matthew 19:8–11). Now Jesus begins to talk about different kinds of eunuchs.

The word eunuch generally refers to a man who has been castrated, meaning that his sexual organs have been surgically removed and/or disabled. In some ancient Eastern courts, male servants who tended royal women were castrated in order to avoid the possibility of sexual activity. Advisors and others close to kings were also made eunuchs, so they would not be corrupted by sex or distracted by a family. These are the most literal kind of eunuchs, those “made…by men.”

Jesus expands on the concept of a eunuch here, describing some men as being born eunuchs, meaning those who naturally lack sexual desire or the ability to have sex. This would seem to include those who are born with physical complications, as well as those with sexual desires incompatible with marriage.

Then Jesus adds a third kind of eunuch, those who have made themselves so for the sake of the kingdom of heaven. Given the broader sense in which Jesus is using the word, He does not mean literal castration. Rather, He is speaking figuratively of those who have set aside their sexual desire and right to be married in order to serve the Lord with a more single-minded devotion. He concludes by saying that the person who can receive this condition should do so.

Paul says something very similar in 1 Corinthians 7. He describes his ability to be unmarried and unburdened by overwhelming sexual desire as a gift from God that allows him to be undistracted in his ministry. He makes it clear, though, that not everyone has this gift and that they should marry instead of “burning with passion” and risking sexual sin (1 Corinthians 7:7–9).

Context Summary
Matthew 19:1–12 is Jesus’ response to a question from Pharisees about divorce. After establishing that marriage was designed to be lifelong by God at creation, Jesus insists that divorce is unlawful except in the case of sexual immorality. The disciples suggest it would be better not to marry, at all, in that case. Jesus says that is not true, and a life of celibacy is only for certain people, such as eunuchs of various kinds.

Verse 13 Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people,

Jesus is on His way to Jerusalem, but He is taking the long way around to get there. He is likely in Perea at this point, east of the Jordan River. Large crowds have been coming to Him for healing, and a group of Pharisees has been testing Him. Now some people have brought children to Jesus to lay His hands on and pray for them.

It’s not surprising that any parent would want Jesus to bless their children, no matter who they thought Jesus to be. Perhaps, though, this was not a normal activity. The disciples decide that it is time to step in and move things along. They rebuke the people bringing the children to Jesus. It may be that the disciples did not see this blessing of children as an urgent need in comparison with the healing of the sick or maybe they were just trying to protect Jesus’ time and energy.

Children in the Jewish society were deeply cared for, but they had no social standing. Their place was to learn and to serve, but not to get in the way. Jesus will correct the disciples and allow the people to continue to bring the children to Him.

Verse 14 but Jesus said, “Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.”

Jesus both cares for children and recognizes their value as an example to His disciples. Some have brought children to Jesus so that He can lay hands on them and pray for them. The disciples have rebuked these people, perhaps to protect His time and energy from a request that is not urgent.

Jesus, though, steps in and insists on allowing the little children to come to Him. He tells the disciples not to hinder them because the kingdom of heaven belongs to those who are like children. It is a tender picture, and Jesus clearly cares for the children. However, He is not saying that the kingdom of heaven belongs to actual little children. Instead, He is reminding the disciples of their need for childlike faith and humility.

This, in fact, is an echo of a teaching Jesus gave to His disciples in the previous chapter: “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:3–4).

Verse 15 And he laid his hands on them and went away.

The disciples are not often pictured as challenging anyone who would come to Jesus for any reason. This time, though, they did. They rebuked some people who were bringing children to Jesus to lay His hands on and pray for. We’re not told the reason for the rebuke. It may be that the disciples simply did not see the children as significant or they may have been attempting to protect Jesus’ time and energy.

Whatever their reason may have been, Jesus quickly overruled them. He insisted that they not stand in the way. Instead they were to let the little children come to Him. He once again used children as an example of the humility and faith required for the kingdom of heaven to belong to His followers. Jesus wasn’t holding up children as naturally pure, good, and innocent. Instead, Jesus seemed to be praising their ability to believe and to live in humility because they understood that they had no real power among a world of adults. This was the lesson He gave recently to the disciples, in fact (Matthew 18:3–4).

Now Jesus does exactly as those who brought the children to Him have asked. He lays His hands on the children and likely prays for them. Then Jesus leaves the area.

Context Summary
Matthew 19:13–15 describes Jesus overruling the disciples when they rebuke people bringing children to Jesus. They want Jesus to lay hands on the children and pray for them. Jesus tells the disciples not to stand in the way of the little children because the kingdom of heaven belongs to people like them.

Verse 16 And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?”

This verse begins an exchange between Jesus and a person who is often called the “rich young ruler.” Matthew will reveal that he is both young and wealthy in the following verses (Matthew 19:20, 22). Luke’s account describes the man as a ruler (Luke 18:18). Scholars suggest that maybe the man held a position has a Pharisee or other religious leader in Israel.

The man approaches Jesus with a very perceptive question. In fact, it is the question that every religious person must ask in some form or another during their lives: How can I be saved? How can I have the good version of the afterlife and not the bad one?

The way this man asks the question reveals his prior assumptions. First, he brings the question to Jesus, whom he called “teacher” or “rabbi.” He has heard and seen enough of Jesus and of Judaism to believe that Jesus might finally be the one to give a meaningful answer to this question. He is starting in the right place.

Second, though, the man assumes that having eternal life relies on his actions. He asks Jesus what “good thing” he must do to have or be assured of eternal life (John 6:28). This is the first use of the phrase “eternal life” in Matthew. It is the equivalent of saying, “How can I know for sure that I will be accepted into the kingdom of heaven when the time comes?”

Apparently, some in Jesus’ time believed that doing just one good action, maybe repeatedly, would be enough to guarantee eternal life. This man wants to know the identity of that thing so he can do it and rest assured that he will make it into the kingdom of heaven.

Jesus’ answer to the man’s question and the conversation that follows will show why nobody can do enough good things to guarantee themselves eternal life. Only God is good and able. The rest of us depend on His grace to save us through faith in Jesus (Ephesians 2:1–10).

Verse 17 And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.”

This verse suffers from a double dose of misinterpretation. Both major statements made here are frequently ripped from their contexts and applied in ways not intended by Scripture.

A serious and wealthy young man has approached Jesus with a life-and-death question. He has asked what good deed he must do to have eternal life (Matthew 19:16). The man is clearly a religious person and a faithful follower of Judaism. Since Luke 18:18 describes him as a ruler, some commentators speculate that he was a Pharisee or other religious leader in Israel.

As Jesus so often does, He answers the young man’s question with a question of His own. He immediately challenges the assumption the man’s question revealed. He asks why the young man asks Him about what is good. Mark’s account phrases both the question and Jesus’ answer slightly differently. The young man calls Jesus “Good Teacher,” and Jesus asks why the man calls Him good (Mark 10:17–18).

Jesus’ point seems to be the same in either case. Why does the young man see Jesus as “good” or the source of knowledge about true goodness? Contrary to what some skeptics claim, Jesus is not saying to the young man that He is not good. Rather, Jesus is emphasizing that the point is a pursuit of goodness. Jesus insists there is only One who is good. That One is God. In a roundabout way, Jesus is asking the man, “are you calling me God?” Jesus, as God’s Son, is one with Him. It is Jesus’ goodness on which we must rely in order to be truly saved (John 3:36).

The significance of this question plays into the rest of this encounter. If Jesus is God, and the standard of goodness, then those who truly seek good will follow His instruction (John 14:15). Christ will demonstrate to this man that he cannot be good enough to have eternal life on his own. He will need to receive Jesus’ goodness so he can have eternal life.

Continuing that same lesson, Jesus tells the man to keep the commandments in order to see salvation. Perfect goodness would be required to be saved based on our own efforts. Yet, Jesus is not dismissively telling the man, “just be good.” The purpose of this statement is to point out that the man’s goodness is imperfect. In the end, the man’s response shows that he is not, in fact, truly willing to follow God (Matthew 19:22).

Verse 18 He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness,

A rich man has come to Jesus with an earnest question: What good thing must I do to have eternal life? This serious follower of Judaism wants to know how he can be sure that he will make it into the kingdom of heaven (Matthew 19:16–17). Jesus’ initial response is the subject of frequent misinterpretation. As seen in context, this man’s question reveals at least one right and one wrong assumption. Jesus’ answer implies important things about salvation, and the man’s sincerity in seeking it.

First, the rich man’s question shows he is not complacently believing that simply being Jewish will guarantee him a place in heaven. Many Jewish people of that era apparently believed this, and Jesus had directly contradicted that idea.

Second, his question shows he believed his own actions were what would give him a place in heaven. He believed he must prove himself worthy of God. This did not fit with what Jesus had just taught in the previous passage that the kingdom of heaven belongs to those with the faith and humility of children. Admitting one’s need and dependency on God is a key aspect of saving faith.

Jesus has told the man to keep the commandments to be saved. Like many other comments made by Christ, this is meant to be understood in the context of a conversation and a line of thought. It’s not a simplistic claim that we are saved by being good. It’s a pointed remark, encouraging the rich man to examine both his actions and his motivations.

The rich man wants specifics: which commandments really matter? He may be asking if he must only keep the commands of Moses in Scripture or if he must also keep all the commands added to the law by the Pharisees. This is also a perceptive question about what true goodness really is.

Jesus backs up what He has said before by listing only commands straight from Scripture. More specifically, Jesus only mentions commands five through nine of the Ten Commandments: Don’t murder. Don’t commit adultery. Don’t steal. Don’t bear false witness (lie). He adds two more in the following verse.

More importantly, this line of reasoning results in an opportunity for Jesus to point out what really saves, which is submissive, repentant faith. The rich man might claim to have been “good” in his behavior, but he’s unwilling to follow God on God’s terms (Matthew 19:21–22).

Verse 19 Honor your father and mother, and, You shall love your neighbor as yourself.”

A wealthy young man (Luke 18:18; Matthew 19:20) is asking Jesus what good thing he must do to have eternal life, to be included in the kingdom of heaven (Matthew 19:16). It is the essential question at the heart of nearly every religion.

Jesus has insisted only God is good. This is Jesus’ first clue to the man that his own goodness will not be enough to save him. At the same time, Jesus’ response sets the stage for the rest of the encounter. Jesus is subtly asking the man if he’s willing to see Jesus as good—meaning to see Him as God—and obey accordingly (John 14:15).

Jesus’ response (Matthew 19:17) is not meant to be taken out of context. His intent is to walk through the question with the rich man from the perspective of Judaism. He tells the man to keep the commandments if he would enter life. In other words, to commit no sins at all.

Perceptively, the man asks, “which commands?” Likely, he wanted to know if the additional commands added over the years by the Pharisees were necessary or only the commands of Moses. Jesus begins to list five of the Ten Commandments (Matthew 19:18), ending with the two in this verse: Honor your parents, and love your neighbor as yourself.

As with prior verses, Jesus is not saying that if a person could obey these five commands from God perfectly, they would receive eternal life. Instead, He is exposing to this man that he cannot keep even these five commandments. Jesus wants this rich, young ruler to know that he is not truly good.

Understanding that we are not good, that we are sinful, is the first step toward understanding the gospel of Jesus: We need His goodness to be saved. That trusting, dependent humility is something Jesus recently highlighted (Matthew 19:13–15). He came to die on a cross in Jerusalem to pay for our sin. God gives those who come to Him through faith in Jesus credit for Jesus’ goodness instead of judging us based on our own goodness. That humble faith in Christ is the only path to eternal life (John 14:6; Ephesians 2:1–10).

Verse 20 The young man said to him, “All these I have kept. What do I still lack?”

The rich, young ruler (Mathew 19:16–19) does not yet understand that he is not good enough to enter the kingdom of heaven and have eternal life. Perhaps, though, he suspects it. He has come asking Jesus for a “good deed” he must do. Jesus has told the man to keep the commandments of Moses and listed five of them. The young man now answers that he has already kept each of these and asks what he still lacks.

The man seems to sense he is still missing something despite following Judaism as closely as he has. He wants Jesus to tell him what key action—or work, or deed—he can do to be guaranteed a place in heaven.

Jesus is about to show the man that he has not kept even these five commands, however. Specifically, the man has not loved his neighbor as he loves himself. He only thinks that he has. The man’s idea of human goodness is too small. He is self-deluded.

This question feeds Jesus’ ultimate conclusion in the next few verses. That lesson is exactly what Jesus was setting up with His initial response to this man (Matthew 19:17). Salvation comes to those who admit their need and are willing to follow God, regardless of what He asks of them. Those who come to Jesus for salvation by God’s grace do so understanding that they are not truly good and need Jesus’ goodness instead of their own. Those who insist on their own merits, or won’t follow when God’s will is unpleasant, are not going to be saved (Matthew 19:21–22).

Verse 21 Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.”

Jesus now reveals what the rich young ruler is missing to achieve salvation (Matthew 19:16). The man has asked Jesus what “good deed” he must do to be guaranteed a place in heaven. Jesus has emphasized to the man that only God is good, implying Jesus is God and ought to be listened to (Matthew 19:17). Christ has given a list of commands to keep (Matthew 19:18–19). The man has said, proudly, blindly, that he has already kept those (Matthew 19:20).

This verse, like others in the passage, is routinely torn from its context and abused by critics and well-meaning Christians alike. This is not a blanket command given to all believers. Nor is it even implying that shedding wealth is, itself, a necessary or pious thing. This is a specific remark given to a specific person, and for a specific reason. That reason was set up by everything which came before this part of the conversation.

On the surface, Jesus gives the man a task to complete to be perfectly good. He tells the rich man to give up all of his wealth and sell everything he owns and give the money to the poor and come and follow Him. In this way, Jesus says, you will have treasure in heaven.

The purpose of this comment is to expose the blindness of this wealthy young man, and his ultimate lack of sincerity. The man believed—or wanted to believe—that he had already loved his neighbor as himself. Jesus showed that was not true because the man still had great wealth, and his neighbors were still poor. The young man was not perfectly good, after all.

There are two points to this comment by Jesus. One is immediately clear, the other comes to light when the rich man reacts to Jesus’ advice. First, this demonstrates that nobody is good enough to be guaranteed eternal life with God in heaven. The gospel of Jesus Christ is that He is the only one good enough both to die to pay for our sin and to cover our lack of goodness with His perfect goodness. Only by faith in Jesus and through God’s grace and power can anyone be saved (Ephesians 2:1–10). As much as we might hope we’ve been “good enough,” we can’t live up to God’s standard of perfection.

The second and most immediate purpose of Jesus’ words in this verse is shown in the following verse. When pushed to follow God—to pursue “good”—the rich man balks. His reaction proves that he is ultimately unwilling to follow God unless God does things the rich man’s way (Matthew 19:22).

Verse 22 When the young man heard this he went away sorrowful, for he had great possessions.

The reaction of this rich young man demonstrates the purpose of Jesus’ earlier statements (Matthew 19:16–21). The man called Jesus “good,” which Jesus suggested was a reference to God, implying the man ought to be ready to obey (John 14:15). Christ then posed the idea of moral perfection, which the man claimed he’d attained, at least so far as he could (Matthew 19:17–20). Jesus completed the lesson by giving the man what he’d asked for: something to “do.” That instruction was meant for that man, and for this purpose, alone (Matthew 19:21).

Christ’s instruction was for the man to give up all his great wealth. The young man is not happy to know he can attain eternal life—he is sad because he does not want to obey God when that obedience is overly difficult. He wants to do things his own way and be guaranteed eternal life at the same time.

This response is crucial to understanding the comments Jesus has made up to now. Jesus has proved the rich man is not as good as he thought he was. The young man believed he had kept all the commands. Jesus showed him a specific way to love his neighbors as he loved himself. The man saw clearly that he loved himself more than his poor neighbors. And, in this moment, he makes a clear decision that he’d prefer to keep his wealth, rather than follow Christ. Jesus’ command for the man to give up his money was not a statement for all believers—it was a challenge to this particular man which demonstrated his ultimate insincerity.

Jesus did not stop the young man to clarify the heart of the gospel. Jesus would soon be killed, however, to pay for the sins of humanity, including the selfishness of this young man. He would be raised on the third day, and His disciples would begin the work of telling the world that God would cover them with the goodness of Jesus for their salvation if they would trust in Christ for eternal life (Ephesians 2:1–10).

Verse 23 And Jesus said to his disciples, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven.

After Jesus’ conversation with a wealthy young man (Matthew 19:16–22), Jesus says a remarkable thing. He shows the seriousness of it by beginning with “Truly, I say to you.” These words serve to highlight whatever comes next.

Jesus declares that it is only with difficulty that a rich person will enter the kingdom of heaven. He has just promised eternal life to a young man if he will sell all he owns, give the money to the poor, and follow Him. That challenge was meant only for that man—not all people—and proved that the rich man was not truly willing to obey God. The man could not or would not do it.

This comment by Christ challenges assumptions held by the people of His day about wealth. Many believed that wealthy people were rich because God—or gods—had blessed them. They assumed that wealth and success meant God saw those people as better, superior, or more faithful than regular poor people. Because God already favored the wealthy, it must be easier for them to get into the kingdom of heaven, so the thinking went.

Jesus’ statement shows this is not so. For one thing, the rich are not rich because they are better people than the poor. Wealth and success are certainly influenced by making good choices (Proverbs 3:1–4), but they can also be the result of dishonesty or malice (Proverbs 20:17). More importantly, though, nobody will get into heaven’s kingdom by being good enough, by being better than others. Jesus earlier told His own disciples that, “unless you turn and become like children, you will never enter the kingdom of heaven” (Matthew 18:3).

Wealthy people, self-reliant and well provided for, have a much harder time humbling themselves and admitting their need, even to God, than those who are poor. That’s why it is so difficult for them to enter the kingdom with the required humility of faith in Jesus. This same principle can apply to those who rely on their intelligence, good luck, or other attributes instead of on God.

Verse 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.”

Scholars sometimes disagree on whether Jesus meant this as a hyperbole—an exaggeration for effect—or a reference to something more common. The less-poetic explanation suggests that “the eye of a needle” refers to a smaller gate within the city walls, used at night to prevent invasion. For a camel to pass through this, the animal would have to be stripped of its load, and even then, it might not fit. The more reasonable and context-supported explanation is that Jesus means this as a dramatic metaphor, with all the implications that it carries.

This refers to the largest animal most people in that era would know, contrasted with the smallest opening most people would think of. Jesus means it is impossible for a rich person to enter the kingdom of God, not just tricky. That truth is tied to what Scripture teaches about salvation, as well as the idea of spiritual poverty.

Jesus is emphasizing a few things. As the disciples’ reaction to this statement will show, a common misunderstanding of the times was that wealthy people were more favored by God. Jesus insists that is not true. He is also doubling down on what He has said to the disciples about little children (Matthew 19:13–15). Unless someone turns and becomes humble and trusting like a child, that person cannot enter the kingdom of heaven. Humility and trust are not the natural traits of those with great wealth and security. Spiritually, as well, those who think themselves “rich” are wrong about their relationship to God (Matthew 5:3).

This also establishes that it is impossible for anyone, rich or poor, to enter the kingdom of heaven based on their own merit, their own goodness, their own worthiness (Titus 3:5). He is establishing the truth that Paul will state so clearly in Romans 3:23, “For all have sinned and fall short of the glory of God.” The solution to this problem is given immediately (Matthew 19:25–26).

Verse 25 When the disciples heard this, they were greatly astonished, saying, “Who then can be saved?”

Jesus’ statements constantly surprised the disciples. He had just said it would be easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God (Matthew 19:24). The disciples are floored. Like so many others, their culture held a spiritually backwards idea about wealth.

The assumption was that wealthy people were more favored by God than everyone else. Common wisdom of the time claimed that people were rich because God was blessing them in response to their worthiness. From the disciples’ point of view, there was no reason for God to bless someone with riches if that person wasn’t “worthy.”

The truth is that wealthy people are no more or less likely to be good than anyone else. Money is not an indicator of God’s favor, necessarily. Success is certainly more likely when we follow godly wisdom (Proverbs 3:1–4). Yet people sometimes become wealthy by refusing to do good. Israel’s great prophet Jeremiah understood this and asked God about it: “Why does the way of the wicked prosper? Why do all who are treacherous thrive?” (Jeremiah 12:1). Jeremiah’s exaggeration aside, not all treacherous people thrive. Still, many seem to. The Jewish people of Jesus’ day reached the conclusion that wealthy people were closer to God by taking on ungodly assumptions from the world around them.

Jesus’ point has been that the humility of simple faith is required to enter the kingdom of heaven. Rich people—those who find it easy to get what they want and fix earthly problems with money—will find it more difficult to humble themselves. Admitting they need someone else to provide for them is an unnatural experience. This can apply to more than money. Those who rely on their intellect, or looks, or power, can fall into the same trap.

The disciples are essentially asking, “if those we think are blessed by God cannot be saved, then who can be saved? What hope is there for the rest of us?”

They might have expected Jesus to refer to humility or to reemphasize being poor in spirit (Matthew 5:3). Instead, He says something else astounding: that it is, in fact, impossible…at least for mankind.

Verse 26 But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”

The disciples’ jaws may have dropped when Jesus said it was easier for a camel to go through the eye of a needle than for a rich person to get into the kingdom of God. Their culture thought of rich people as favored by God and able to accomplish anything. When Jesus says the rich can’t attain heaven, it would have left them wondering how anyone, at all, could hope to attain salvation.

Christ responds with another shocking remark, one that might have been confusing at first. The disciples likely expected Jesus to say that only those who are truly humble or poor in spirit can be saved (Matthew 5:3). Or, that only those with childlike faith and dependence on God can be saved (Matthew 19:13–15). He says none of that. Instead, Jesus agrees with the disciples that it is impossible— “with man”—for anyone to be saved.

This expands on Jesus’ earlier statements about how difficult it is for the wealthy to be saved (Matthew 19:23–24). In human terms, no one can achieve salvation (Titus 3:5). This goes back to Jesus’ conversation with the rich young ruler who discovered his own goodness was not so good, after all (Matthew 19:16–22). Jesus had said that only God is good with the implication that only the good can be saved. So not just the rich, but the poor and the middle class and the religious and sinners are all in the same boat. It is impossible for human beings to do any good thing to secure eternal life with God in heaven.

That’s not the end of Jesus’ statement, though. He says that with God all things are possible. He does not close the door on human salvation, but He does declare that God must bring it about. He does not, at this time, explain how God will bring it about: through His death on the cross for the sins of humanity.

Verse 27 Then Peter said in reply, “See, we have left everything and followed you. What then will we have?”

Peter is infamous for saying and doing exactly what comes to his mind, in that instant, for good or bad. That’s a blessing to modern believers. Often, Peter blurts out honest things which we, too, might have said. In this case, he once again misunderstands Jesus’ meaning about the difficulty of the rich being saved (Matthew 19:23–24). Peter remembered what Jesus had told the rich young ruler (Matthew 19:21–22) and wanted to know how it applied to him and the other disciples.

When Christ told the rich man to give up his money, he did it to prove that the man lacked real sincerity. Even this action would not have made the young man truly good, because only God is good. But Jesus was showing the man just how far from good he was; he would be unwilling to follow if God’s will contradicted his will.

Peter, though, heard Jesus mention a condition and a promise. He and the other disciples had already lived up to the condition, by walking away from their previous lives. They did not likely start out wealthy, but they had left everything to follow Jesus. Jesus had told the young man that he would have treasure in heaven. Peter wanted to know if he and the disciples could expect treasure in heaven.

Verse 28 Jesus said to them, “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.

Peter had heard Jesus’ promise to the rich, young ruler, who proved his lack of sincerity by rejecting Jesus’ words (Matthew 19:21–22). Jesus’ command for that particular man was to give up his wealth. Christ then indicated that those who are rich often have a difficult time learning to humbly trust in God. Salvation is impossible through human effort, but not impossible for God (Matthew 19:23–26).

Peter has asked what he and the other disciples will have in heaven since they have left all to follow Jesus (Matthew 19:23–27). The question might sound selfish, but Jesus does not accuse the disciples of this. He simply tells them the most remarkable thing they likely could have imagined ever happening to them. In fact, they likely could not imagine it.

Jesus mentions the new world. In the original language, He uses the term palingenesia, literally meaning something like “the regeneration.” He is describing the moment when the Son of Man, Jesus, will take His seat on the glorious throne of heaven in eternity. Revelation 21:1–5 puts it this way:

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away. And he who was seated on the throne said, ‘Behold, I am making all things new.’”

Regarding the disciples, specifically, Jesus’ answer is that they will be there with Him. Each will be sitting on their own throne in heaven. They will fill the specific role of judging the twelve tribes of the nation of Israel. These twelve, simple men who have left everything behind to follow Christ will first become His apostles on earth, then judges over God’s chosen people in heaven. Revelation 21 mentions them, as well, when describing the new Jerusalem:

“It had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed— on the east three gates, on the north three gates, on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb” (Revelation 21:12–14).

Jesus has revealed to these men that they will have more than just treasure in heaven. They will occupy thrones and positions of great responsibility and power alongside Jesus.

Verse 29 And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name ‘s sake, will receive a hundredfold and will inherit eternal life.

Jesus’ words constantly surprise and astound His twelve disciples. Now He has revealed something to them that would astonish anyone who understood even a little bit of what He meant. Peter questioned what He and the other apostles would have in heaven, since they had left everything in their lives behind to follow Him. Jesus described the new world, or the “regeneration,” when He will take His throne in eternity. He has said they will be there with Him, each with His own throne, serving as judges over the twelve tribes of Israel (Revelation 21:1–14).

Now Jesus expands His focus to include everyone who has left behind houses and family and lands for the sake of Jesus’ name. Each person who has done so will receive a hundredfold return of family and possessions. Even better, each will inherit eternal life in the kingdom of heaven with Jesus forever. It is the ultimate promise of the ultimate eternal reward.

Of course, these who follow Jesus will not receive rewards because of their own goodness or merit or worth. They will be given all this, forever, because of the one they followed: Christ.

Verse 30 But many who are first will be last, and the last first.

The disciples have learned of an astonishing eternal future that waits for them. They have also heard about great rewards for anyone who fully commits to following Christ (Matthew 19:28–29). Jesus concludes that promise with a puzzling statement intended to set up the parable which begins the next chapter.

Jesus says that many who are first will be last, and the last first. The parable will explain the idea more fully, but in general it seems to be this: Those who have lost the most on earth to follow Jesus in this life will receive eternal rewards alongside those who sacrificed much less by comparison. Not all the rewards will be the same, necessarily, but some who were wealthy on earth will be the last in the kingdom and some who were last on the earth will be first in the kingdom. In all cases, God will keep His promises to all, and none will have legitimate reasons to describe God as unfair. Nor will anyone have reason to think their status in life directly reflects their status in eternity.

Context Summary
Matthew 19:16–30 describes Jesus’ conversation with a wealthy young man who asks how to attain eternal life. Jesus begins by establishing a standard of goodness, suggesting the man keep all the commandments. When the man says he has done this, Jesus suggests he give up his wealth to follow Him. The man’s sad reaction proves he’s unwilling to make God the real priority of his life. Using this as an example, Jesus warns that wealth can make it difficult for someone to accept salvation.

Chapter Summary
Pharisees ask Jesus if it is lawful for a man to divorce his wife for any cause. Jesus reminds them marriage was designed by God at creation. Divorce, then, is lawful only in the case of sexual immorality. A rich young man asks Jesus what good thing he must do to have eternal life. Jesus insists only God is good. He challenges the man’s sincerity by asking him to give all his wealth to the poor and follow Him. The man’s refusal demonstrates how easy it is to prefer wealth to dependence on God. In response to the disciples’ question, Jesus says salvation is impossible with men but not with God.