22 But when the young man heard the saying, he went away sad, for he was one who had great possessions.
They come to you as the people comes, and they sit before you as my people, and they hear your words, but don't do them; for with their mouth they show much love, but their heart goes after their gain.
"No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon.
For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions.
They cried to the children of Dan. They turned their faces, and said to Micah, What ails you, that you come with such a company? He said, you have taken away my gods which I made, and the priest, and are gone away, and what have I more? and how then say you to me, What ails you?
From men by your hand, Yahweh, From men of the world, whose portion is in this life. You fill the belly of your cherished ones. Your sons have plenty, And they store up wealth for their children.
Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him; and he labored until the going down of the sun to rescue him. Then these men assembled together to the king, and said to the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establishes may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. [Now] the king spoke and said to Daniel, Your God whom you serve continually, he will deliver you. A stone was brought, and laid on the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.
The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given,
The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her.
At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar!" When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called "The Pavement," but in Hebrew, "Gabbatha." Now it was the Preparation Day of the Passover, at about the sixth hour.{noon} He said to the Jews, "Behold, your King!" They cried out, "Away with him! Away with him! Crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar!" So then he delivered him to them to be crucified. So they took Jesus and led him away.
Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Matthew 19
Commentary on Matthew 19 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 19
Mt 19:1-12. Final Departure from Galilee—Divorce. ( = Mr 10:1-12; Lu 9:51).
Farewell to Galilee (Mt 19:1, 2).
1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee—This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (Mr 10:1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (Lu 9:51), which relates to the same transition stage in the progress of our Lord's work.
and came into the coasts—or, boundaries
of Judea beyond Jordan—that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred—probably a large part of what is recorded in Lu 9:51, onward to Lu 18:15, and part of Joh 7:2-11:54.
2. And great multitudes followed him; and he healed them there—Mark says further (Mr 10:1), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching.
Divorce (Mt 19:3-12).
3. Is it lawful for a man to put away his wife for every cause?—Two rival schools (as we saw on Mt 5:31) were divided on this question—a delicate one, as De Wette pertinently remarks, in the dominions of Herod Antipas.
4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female—or better, perhaps, "He that made them made them from the beginning a male and a female."
5. And said, For this cause—to follow out this divine appointment.
shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?—Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh—so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.
7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
8. He saith unto them, Moses—as a civil lawgiver.
because of—or "having respect to."
the hardness of your hearts—looking to your low moral state, and your inability to endure the strictness of the original law.
suffered you to put away your wives—tolerated a relaxation of the strictness of the marriage bond—not as approving of it, but to prevent still greater evils.
But from the beginning it was not so—This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.
9. And I say unto you, Whosoever shall put away his wife, except, &c.—See on Mt 5:32.
10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry—that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."
11. But he said unto them, All men cannot receive this saying, save they to whom it is given—that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.
12. For there are some eunuchs which were so born from their mother's womb—persons constitutionally either incapable of or indisposed to marriage.
and there are some eunuchs which were made eunuchs of men—persons rendered incapable by others.
and there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake—persons who, to do God's work better, deliberately choose this state. Such was Paul (1Co 7:7).
He that is able to receive it, let him receive it—"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say—"he only." Thus, all are left free in this matter.
Mt 19:13-15. Little Children Brought to Christ. ( = Mr 10:13-16; Lu 18:15-17).
For the exposition, see on Lu 18:15-17.
Mt 19:16-30. The Rich Young Ruler. ( = Mr 10:17-31; Lu 18:18-30).
For the exposition, see on Lu 18:18-30.