What is the meaning of Matthew 19?

Introduction to Matthew 19

Matthew 19 stands as a pivotal chapter in the Gospel, where Yeshua (Jesus) addresses fundamental questions about marriage, divorce, wealth, and the kingdom of heaven. The chapter showcases His divine wisdom in handling controversial topics while revealing profound truths about God’s original design for human relationships and the radical nature of discipleship. Through a series of encounters with different groups – Pharisees testing Him about divorce, children seeking blessing, and a rich young ruler seeking eternal life – Yeshua demonstrates how the values of God’s kingdom often conflict with human traditions and expectations.

This chapter is particularly significant because it contains some of the most quoted teachings of Yeshua on marriage and divorce, challenging both ancient and modern assumptions about relationships, wealth, and what it truly means to follow Him. The teachings here continue to shape Christian theology and ethics today, while also providing crucial insights into the nature of discipleship and the cost of following the Messiah.

Context of Matthew 19

This chapter falls within the larger narrative of Yeshua’s journey from Galilee to Jerusalem, where He would ultimately face crucifixion. It follows His extensive teaching ministry in Galilee (chapters 17-18) and precedes His triumphant entry into Jerusalem (chapter 21). The geographical transition mentioned at the beginning of the chapter – moving from Galilee to Judea beyond the Jordan – is significant as it marks the beginning of His final journey to Jerusalem.

Within the broader context of Matthew’s Gospel, this chapter continues the theme of kingdom values versus worldly values, a central motif throughout the book. It builds upon previous teachings about discipleship and the cost of following Yeshua, while setting the stage for His subsequent teachings about authority and judgment. The placement of these teachings is strategic, as Matthew arranges his material to show how Yeshua’s message increasingly challenges established religious and social norms.

The chapter also serves as a bridge between the more general teachings about kingdom living in chapters 17-18 and the specific confrontations with religious authorities that will dominate chapters 21-23. The questions addressed here – about marriage, children, and wealth – are not merely theoretical but touch on practical issues that would have been highly relevant to Matthew’s original audience and continue to resonate with readers today.

Ancient Key Word Study

• ἀπολύω (apolyo) – “to divorce” (v. 3, 7, 8, 9): This term literally means “to loose from” or “to release.” In the context of marriage, it was a technical term for divorce in both Jewish and Greco-Roman cultures. The word choice is significant because it emphasizes the serious nature of breaking a covenant bond that God intended to be permanent.
• σκληροκαρδία (sklerokardia) – “hardness of heart” (v. 8): A compound word combining “hard” (skleros) and “heart” (kardia). This term appears in the Septuagint’s translation of passages describing Israel’s stubborn rebellion against God. Its use here connects marital unfaithfulness to spiritual unfaithfulness.
• εὐνοῦχος (eunouchos) – “eunuch” (v. 12): While literally referring to one physically unable to marry, Yeshua uses this term metaphorically to describe those who choose celibacy for the kingdom’s sake. The word comes from “bed” (eune) and “to keep” (echo), originally meaning “bedroom guardian.”
• τέλειος (teleios) – “perfect” (v. 21): This word means “complete” or “mature” rather than flawless. It appears in the Septuagint to translate the Hebrew “tamim” (whole-hearted). When Yeshua tells the rich young ruler to be “perfect,” He’s calling for complete dedication to God.
• βασιλεία τῶν οὐρανῶν (basileia ton ouranon) – “kingdom of heaven” (v. 12, 14, 23): Matthew’s characteristic phrase (used instead of “kingdom of God” out of respect for the divine name) appears several times in this chapter, emphasizing how God’s reign challenges earthly values and systems.
• πορνεία (porneia) – “sexual immorality” (v. 9): A broad term encompassing various forms of sexual sin. Its use here is significant because it was one of the few grounds for divorce recognized in both Jewish and Christian traditions.
• κτίσας (ktisas) – “created” (v. 4): From the verb κτίζω (ktizo), this word connects Yeshua’s teaching on marriage to the creation account in Genesis. Its use emphasizes that marriage is not merely a social institution but a divine creation ordinance.
• κολλάω (kollao) – “join” (v. 5): Originally meaning “to glue” or “cement together,” this word emphasizes the permanent nature of the marriage bond. The passive voice suggests God’s active role in joining husband and wife.
• μοιχᾶται (moichatai) – “commits adultery” (v. 9): This present tense verb emphasizes the ongoing nature of the sin when someone divorces without valid grounds and remarries. The word choice highlights the seriousness of violating the marriage covenant.

Compare & Contrast

• Verse 3: The Pharisees ask if divorce is permitted “for any cause” (κατὰ πᾶσαν αἰτίαν). This specific phrasing reflects the debate between the schools of Hillel and Shammai over Deuteronomy 24:1. The broader interpretation of Hillel allowed divorce for any reason, while Shammai restricted it to serious moral failure. Matthew’s choice of words places the question within this contemporary rabbinic debate.
• Verse 4-5: Yeshua’s response quotes from both Genesis 1:27 and Genesis 2:24, using the exact Septuagint wording. This deliberate combination emphasizes both the creation of gender distinction and the divine intention for marriage. The choice to quote both passages strengthens the argument that marriage is not merely a human institution but a divine ordinance.
• Verse 8: The phrase “hardness of heart” (σκληροκαρδία) was chosen over other possible terms for stubbornness or disobedience. This specific word connects to Deuteronomy 10:16 and the prophetic tradition, suggesting that divorce regulations were a concession to human sinfulness rather than God’s ideal.
• Verse 12: The threefold repetition of “eunuch” (εὐνοῦχος) employs a term that would have been shocking to Jewish ears, as eunuchs were excluded from the assembly (Deuteronomy 23:1). Yeshua transforms this term of exclusion into one of voluntary dedication to God’s kingdom.
• Verse 14: The phrase “for to such belongs the kingdom of heaven” uses the present tense (ἐστιν), emphasizing that children don’t merely receive the kingdom in the future but exemplify its current citizens. This contrasts with common ancient views of children as incomplete persons.
• Verse 17: Yeshua’s response to being called “Good Teacher” uses wordplay in Greek between ἀγαθός (good) and εἷς (one), emphasizing that true goodness belongs to God alone. This subtle linguistic connection underscores the theological point about human inability to achieve goodness apart from God.
• Verse 21: The command to be “perfect” (τέλειος) echoes the earlier use of this term in Matthew 5:48, creating a thematic link between the Sermon on the Mount and this encounter. The word choice suggests completeness rather than sinless perfection.
• Verse 24: The famous “camel through the eye of a needle” saying uses κάμηλος (camel) rather than κάμιλος (rope), despite their similar sound in Greek. This deliberate choice creates a more striking image of impossibility, emphasizing the radical nature of kingdom requirements.

Matthew 19 Unique Insights

The chapter contains several layers of meaning that would have resonated deeply with its original Jewish audience while challenging their assumptions. The discussion of divorce needs to be understood against the background of the ongoing debate between the schools of Hillel and Shammai. The Hillelites permitted divorce for virtually any reason, while the Shammaites restricted it to cases of serious moral failure. Yeshua’s teaching here doesn’t simply side with either school but goes back to God’s original creation intent, transcending the entire rabbinic debate.

The Talmud (Gittin 90a-b) preserves these rabbinic discussions about divorce, showing how central this issue was in first-century Judaism. Interestingly, the Dead Sea Scrolls community at Qumran took an even stricter view on divorce, essentially prohibiting it entirely. This background helps us understand why Yeshua’s disciples responded with such shock to His teaching, saying it would be better not to marry (Matthew 19:10).

The encounter with the rich young ruler contains subtle allusions to the story of the golden calf. Just as Israel chose wealth (the golden calf) over following God, this man chooses his possessions over following Yeshua. Early church fathers like Clement of Alexandria (in “Who is the Rich Man That Shall Be Saved?”) saw this story as teaching not that wealth itself is evil, but that attachment to wealth prevents total devotion to God. The early Jewish-Christian text “The Gospel of the Hebrews” (no longer extant but quoted by Church Fathers) apparently contained an expanded version of this encounter, emphasizing how the rich man’s wealth had prevented him from fulfilling the second great commandment to love his neighbor.

The reference to children in this chapter takes on deeper significance when viewed through the lens of ancient Jewish culture. Children were often seen as incomplete persons, yet Yeshua declares them models of kingdom citizenship. This reversal of cultural values parallels His other teachings about the first being last and the last first. The Midrash Rabbah on Numbers contains a fascinating discussion about how God prefers the prayer of children to that of the righteous, providing an interesting parallel to Yeshua’s elevation of children’s spiritual status.

Matthew 19 Connections to Yeshua

This chapter powerfully reveals Yeshua’s divine authority and His role in fulfilling God’s original purposes for creation. His teaching on marriage demonstrates His authority to interpret Torah definitively, going beyond both contemporary rabbinic interpretations and even Moses’ concession for divorce. By referring back to the creation account, Yeshua shows Himself to be the One through whom all things were made (John 1:3), now restoring God’s original design.

The encounter with the rich young ruler reveals Yeshua as the One who can see into hearts and call people to complete surrender. His statement that “with God all things are possible” (Matthew 19:26) points to His own role in making salvation possible through His upcoming sacrifice. The promise to the disciples about sitting on twelve thrones judging Israel (Matthew 19:28) connects to His future role as King Messiah, while also foreshadowing the New Creation where His followers will reign with Him.

Matthew 19 Scriptural Echoes

This chapter resonates with numerous Old Testament passages and themes. The discussion of marriage and divorce echoes not only the creation account (Genesis 1:27, 2:24) but also Malachi 2:16 where יהוה declares “I hate divorce.” The imagery of marriage reflects the covenant relationship between יהוה and Israel, making divorce a theological as well as moral issue.

The theme of childlike faith connects to passages like Psalm 131, where David compares himself to a weaned child with his mother. The promise of the disciples sitting on twelve thrones echoes Daniel 7:22, where the saints are given authority to judge.

The rich young ruler’s encounter recalls the story of the golden calf (Exodus 32) and various wisdom passages about wealth (Proverbs 11:28, 30:8-9). The promise of abundance in the regeneration points forward to the new heaven and new earth described in Isaiah 65:17-25.

Matthew 19 Devotional

This chapter challenges us to examine our own hearts regarding relationships, possessions, and ultimate loyalty to Yeshua. The teaching on marriage calls us to uphold God’s original design while showing grace to those wounded by broken relationships. It reminds us that God’s standards are higher than human traditions, yet His grace is sufficient for our weaknesses.

The encounter with the rich young ruler prompts us to consider what we’re holding onto that prevents total surrender to Yeshua. What is our “great possession” that we’re unwilling to release? The good news is that while salvation is impossible with man, all things are possible with God. We’re called to cultivate childlike trust while maintaining mature dedication.

The promise that those who have left everything for Yeshua’s sake will receive a hundredfold encourages us in seasons of sacrifice. Yet the warning that many who are first will be last reminds us to serve with humility, recognizing that all rewards come by grace rather than merit.

Did You Know

• The phrase “moses permitted” (v. 8) uses the Greek verb ἐπέτρεψεν (epitrepsen), which implies a concession rather than an ideal arrangement. This same word is used in secular Greek documents for temporary permits or licenses, suggesting that the certificate of divorce was never meant to be God’s permanent solution.
• The discussion about eunuchs (v. 12) may reference Isaiah’s prophecy about eunuchs having a place in God’s kingdom (Isaiah 56:4-5). Some early Christians, like Origen, took this teaching literally, though this was later condemned by the church.
• The “eye of a needle” (v. 24) was not, contrary to popular teaching, a reference to a small gate in Jerusalem’s walls. This explanation only appeared in the Middle Ages. The saying was meant to express an obvious impossibility, similar to other rabbinic hyperboles.
• The term “regeneration” (παλιγγενεσία) in verse 28 was used by Stoic philosophers to describe the renewal of the world after its destruction by fire. Matthew’s use of this term shows how early Christians adapted Greek philosophical language to express biblical truth.
• The promise of sitting on “twelve thrones” (v. 28) may explain why the disciples were so concerned about replacing Judas in Acts 1, as they saw it as fulfilling this specific promise of Yeshua.
• The age of the “young man” (v. 20) would likely have been between 20 and 40 in ancient terms. Jewish culture considered men “young” until age 40, meaning this wasn’t necessarily a teenager as often depicted.
• The placement of hands on children (v. 13) reflects the ancient Jewish practice of fathers blessing their children on Sabbath evenings. This practice continues today and is based on Jacob blessing his grandchildren in Genesis 48:14.
• The phrase “from the beginning” (v. 8) uses the Greek ἀπ᾽ ἀρχῆς (ap archēs), which appears in the Septuagint’s translation of Genesis 1:1. This linguistic connection reinforces Yeshua’s appeal to creation ordinances rather than later cultural accommodations.
• The discussion of marriage and divorce takes place in Perea, where John the Baptist was executed for criticizing Herod’s marriage. This geographical detail adds poignancy to Yeshua’s strong stance on marriage.
• The promise of receiving “a hundredfold” (v. 29) uses language reminiscent of Isaac’s blessing in Genesis 26:12, suggesting a restoration of Abrahamic blessing through following Yeshua.
• The concept of leaving family for God’s kingdom (v. 29) had precedent in the Levitical priesthood, where priests were called to prioritize divine service over family ties (Deuteronomy 33:9).
• The Greek word for “received” in verse 29 (λήμψεται) is in the future tense, suggesting that the hundredfold blessing includes both present and eschatological rewards, a pattern seen throughout Matthew’s Gospel.