Matthew 19

Matthew 19:1

JESUS AGAIN IN JUDEA V. 1,2 (Farewell to Galilee)

1. “And it came to pass,” (kai egeneto) “And it occurred,” came to be.
2. “That when Jesus had finished these sayings,” (hote ethelesen ho lesous tous logous toutous) “That when Jesus ended or completed these words,” of council concerning forgiveness of an erring brother. And when He had with it finished His ministry in Galilee until after His resurrection, Matthew 26:32; Matthew 28:7; Matthew 28:10; Matthew 28:16.
3. “He departed from Galilee,” (meteren apo tes Galilaias) “He moved from the area of Galilee,” made His final and farewell departure from the Galileean area, where most of His active ministry had been spent, Matthew 4:12-23; Acts 10:37.
4. “And came into the coasts of Judea,” (kai elthen eis ta oria tes loudaias) “And came into the borders of Judea,” or “frontiers” of Judea, as the term was used, Matthew 2:16; Matthew 15:21; Mark 10:1.
5. “Beyond Jordan” (peran tou lordanou) “Across the Jordan river and valley,” into the area of Perea, as it was called by the Roman conquerors, John 10:40.

Matthew 19:2

1. “And great multitudes followed him;” (kai ekolouthesan auto ochloi polloi) “And there followed, moving toward him, many crowds,” many crowded groups, from different villages and areas followed Him into Perea and the frontiers of Judea, along the Jordan river and valley East of the river, Mark 10:1. Wherever great men go they are followed by friend and foe.
2. “And he healed them there.” (kai etherapeusen autous ekei) “And he healed those out there,” who came out there, following Him, as He had done Through all Galilee, Matthew 4:23; Matthew 12:15; Mark 7:23-25; Mark 10:1 also states that He ’taught them again," confirming that Jesus was a “doer” and a “teacher” as later certified, Acts 1:1. So both our Lord’s teaching and miracle ministry continued wherever He went, Matthew 14:14; Matthew 14:34-36; Matthew 15:30. THE GREAT HEALER Alexander the Great was dying of a wound, which did not seem very dangerous at first; but it baffled his physicians, and was rapidly becoming mortal. One night, however, it is said he dreamed that some one had brought him a peculiar-looking plant, which, when applied to the festering sore, had cleansed and closed it. In the morning, when he awoke, he described the plant; and the historian informs us that it was sought for and found, and, when applied to the wound, the fiery pain subsided, and he was speedily healed. Now, your soul has received a deadly hurt: it has been stung by the old serpent, the devil. The wound gets worse. There is a tender plant which is able to heal you: it is the Balm of Gilead. They used to wound the balsam-tree, in order to obtain its healing essence; and so for our transgressions the Saviour was wounded, and “by His stripes ye are healed.” Dr. J. Hamilton. JESUS’ TOWARD DIVORCE V. 3-12

Matthew 19:3

1. “The Pharisees also came unto him,” (kai proselthon ito Pharisaioi) “And Pharisees approached, (came to) him.” As surely as the Pharisees, Sadducees, and Scribes hounded Jesus Through all His ministry, attacking, deriding, and seeking to entrap and destroy Him, so does Satan seek to devour every true believer in Jesus, James 4:7; 1 Peter 5:8.
2. “Tempting him,” (peirazontes auton) “tempting or testing him,” asking questions (with ulterior or entrapment motives) with no good intent at all, as in Matthew 22:18; James 1:14.
3. “And saying unto him, Is it lawful for a man to put away his wife,” (kai legontes ei eksestin apolusai ten gunaika autou) “And inquiring, is it lawful for one to dismiss, release, or put away from him, his wife?” It was an issue of two rival schools of Jewish theology into which they attempted to involve Jesus for hurtful purposes, to injure His moral influence, or to get Him to say something highly offensive to Herod and his wicked wife who had incited the murder of Joh the Baptist, Matthew 14:1-11; Mark 6:17-28.
4. “For every cause?” (kata pasan aitian) “For (about) every or any kind of cause,” however slight, Matthew 5:31-32; 1 Corinthians 7:10-16. The answer is “no.”

Matthew 19:4

1. “And he answered and said unto them,” (ho de apokritheis eipen) “Then responding he said,” or replied to their sinister motivated question as follows:

2. “Have ye not read,” (ouk anegnote) “Did you all not read,” or haven’t you all even read the book of God that you claim to be interpreting? This is a direct question that He used to answer their sinister and devious one, such as they had done, Matthew 12:10.

3. “That he which made them at the beginning,” (hoti ho ktisas ap’ atches) “That he who created from (the) beginning;” Our Lord refers them directly to the Law of God for a solution, not to clashing and conflicting traditions of the elders who had added to, amended, and made practically void the laws of God regarding this and other similar matters, Mark 7:7-9; Mark 7:13.

4. “Made them male and female,” (arsen kai theluepoiesen autous) “He made them (as) male and female.” This passage indicates our Lord’s sanction of the Genesis account of creation and of man, Genesis 1:27; Genesis 2:23-24; and of the Law of Moses with respect to it, Deuteronomy 24:1. Our Lord would not identify himself with either the strict unpopular school of Jewish tradition held by Shummai or the lax school of teaching by the Jewish school of Hillel. The original plan and purpose of creation was one-for-one, male and female, See? Not a concept of polygamy, Genesis 5:2; Malachi 2:15.

Matthew 19:5

1. “And said, For this cause,” (kai eipen heneka toutou) “And he said, for the sake of this,” to meet this need, or for this reason, Mark 10:5; Mark 10:7.
2. “Shall a man leave father and mother,” (kataleipsei anthropos ton patera kai ten metera) “A man shall leave his father and his mother,” Malachi 2:14-15.
3. “And shall cleave to his wife:” (kai kollethesetai te gunaiki autou) “And he shall cleave or hold to his wife,” be glued to his wife, to find the need for an helpmeet, and companionship provided by Divine arrangement, when God saw “it was not good for man to be alone,” and made a woman for him, and brought her unto him; Genesis 1:14; Mark 10:7-8.
4. “And they twain shall be one flesh.” (kai esontai hoi duo eis sarka mian) “And they shall be (exist as) the two in (to meet the needs of each) one flesh union,” one in object, interest, purpose and mind, attitude or in harmony, Ephesians 5:31; Ephesians 5:33; 1 Corinthians 6:16; 1 Peter 3:7-8.

Matthew 19:6

1. “Wherefore they are no more twain, but one flesh.” (hoste ouketi eisen duo alla sarks mia) “So that no longer (after marital union) are they two, but one flesh.” They are no longer twain, as before marital union, but one to bring one spirit of satisfaction of needs to each other, Hebrews 13:4.
2. “What therefore God hath joined together,” (ho oun ho theos sunezeuksen) “Therefore what God yoked together,” as a one flesh-union, as advised also by the wisdom of Solomon, though he himself went far astray, Proverbs 5:18-23.
3. “Let not man put asunder.” (anthropos me chorizeto) “Do not permit any human being to separate,” from the union as one in marital fidelity. The idea emphasized by Jesus was that the primitive Divine plan was that marital ties were to be indissoluble, except by death, Romans 7:2-3. Our Lord simply refused to enter a partisan dispute over traditional provisions of divorce among the theological schools of Jewish thought. He dealt instead, directly with the priority will of God in the sanctity of marriage and the Divine purpose for its permanency between two who become one in marriage.

Matthew 19:7

1. “They say unto him,” (legousin auto) “They then inquired (of) him,” contentiously, with continuing sinister intent of entrapment, Matthew 19:3.
2. “Why did Moses then command,” (ti oun Mosues eneteilato) “Then why did Moses enjoin,” authorize, deputize, or sanction the provision? They concluded that Moses’ action in civil court was implied permission.
3. “To give a writing of divorcement,” (dounai bidlion apostasiou) “To dole out, give, or issue a document of divorce,” as if he patronized the practice, Deuteronomy 24:1-4.
4. “And to put her away?” (kai apolusai) “Even to dismiss or release the one in marital union?” Matthew 5:31-32; Mark 10:4.

Matthew 19:8

1. “He saith unto them,” (legei autois) “He replied to them,” the snake-hearted Pharisees who had asked Him the sinister questions for purposes of entrapment or for ulterior motives, Matthew 19:3.
2. “Moses because of the hardness of your hearts,” (hoti Mouses pros ten sklerokardian humon) “That Moses in view of or resulting from the obstinacy of you all,” the hardness or insensitivity of your hearts, Jeremiah 17:9; Matthew 15:19; With respect to your calloused or uncircumcised hearts, Moses, as a civil lawgiver, for those who acted as heathens. See also Romans 8:3; Hebrews 3:15; Hebrews 7:18-19.
3. “Suffered you to put away your wives:” (epetrepsen humin apolusai tas gunaikas humon) “Allowed you or permitted you to release, dismiss, or divorce your wives;” But he did not enjoin or sanction it; Moses is thus described by Jesus as permitting divorce only because of their uncircumcised or heathen hearts, Deuteronomy 10:16; Jeremiah 4:4.
4. “But from the beginning it was not so.” (ap’ arches de ou gegonen houtos) “However, from the beginning it has not been so,” has not been, and was not Divinely mandated or sanctioned, as a priority will of God from the beginning, at all, Jeremiah 6:16; Matthew 5:31-32.

Matthew 19:9

1. “And I say unto you,” (lego de humin) “Yet I tell you all,” Mark 10:8-9.
2. “Whosoever shall put away his wife,” (hoti hos an apoluse ten gunalka autou) “That whoever divorces his wife,” except in a lawful way, and for a just or righteous reason, as described below.
3. “Except it be for fornication,” (me epi porneia) “Except upon evidence of fornication,” the highest moral reason, Matthew 5:31-32.
4. “And shall marry another, committeth adultery:” (kai gamese alien moichatai) “And marries another wife commits adultery,” a breach of the highest moral and ethical concept of the Mosaic Law, Exodus 20:14.
5. “And whoso marrieth her which is put away doth commit adultery.” (omitted in older manuscripts) though the correlative idea seems to be in harmony with the scriptures describing the man who put her away, by causing her to contract another marriage, Mark 10:11-12.

Matthew 19:10

1. “His disciples say unto him,” (legousin auto hoi mathetai) “The disciples (then said to him,” in an expressed conclusion, hastily drawn and too quickly expressed.
2. “If the case of the man be so with his wife,” (ei houtos estin he aitia tou anthropou meta tes gunaikos) “If the situation of the husband with his wife exists like this,” like you have explained.
3. “It is not good to marry.” (ou sumpherei gamesai) “It is not expedient to marry,” at all, as it seemed to them who had been familiar with easy divorce that tended to keep women more servile, a conclusion not sanctioned by the Scriptures, Proverbs 18:22; Proverbs 19:14.

Matthew 19:11

1. “But he said unto them,” (ho de eipen autois) “Then he said (further) to them” to His disciples, attaching a deeper sense than the custom of escaping the mere faults and caprices of a brawling woman by means of an easy divorce, Proverbs 25:24.
2. “All men cannot receive the saying,” (ou pantes chorousin ton logon touton) “Not all men can grasp or take hold of this saying,” what I have told you, this doctrine I have restated to you all, 1 Corinthians 7:7; John 16:12. All do not have the power of will to remain in a state of self-controlled continence, to remain celibate.
3. “Save they to whom it is given.” (all’ ois dedotai) “But those to whom it has been given,” they are able to grasp or take hold of it, 1 Corinthians 7:8-9; 1 Corinthians 7:17; 1 Corinthians 7:37.

Matthew 19:12

1. “For there are some eunuchs,” (eisin gar eunochio) “Because there are (or exist) eunuchs,” males born with an emasculated defect, causing them to be impotent.
2. “Which were so born from their mother’s womb:” (oitines ek koilias metros egennethesan houtos) “Who were born from their mother’s womb as eunuchs,” or born this way, in this biological state or condition of impotency.
3. “And there are some eunuchs, which were made eunuchs of men,” (kai eisin eunouchoi oitines eunouchisthesan hupo ton anthropon) “And there are (exist) eunuchs who were made (to be), caused to be, eunuchs by actions of other men,” who were emasculated so that they could be trusted as bedchamber men in an oriental harem.
4. “And there be eunuchs which have made themselves eunuchs,” (kai eisin eunouchoi oitines eunouchisan heautous) “And there are (exist) eunuchs who made themselves to be (or exist as) eunuchs,” by their own choice, will, or volition of actions, as Paul seemed to have done, 1 Corinthians 7:7.
5. “For the kingdom of heaven’s sake.” (dia ten basileian ton ouranon) “On account of the kingdom of heaven,” or their ethical devotion and commitment to the church of Jesus Christ, 1 Timothy 4:1-6; 1 Corinthians 7:32; 1 Corinthians 7:34; 1 Corinthians 9:5; 1 Corinthians 9:15.
6. “He that is able to receive it, let him receive it.” (ho dunamenos chorein choreite) “The one who is able of his own accord or choice to grasp or take hold of his own accord or choice to grasp or take hold of it, let him grasp or take hold of it,” of the life of a eunuch, 1 Corinthians 7:17-20.

Matthew 19:13

JESUS AND BLESSES SMALL V. 13-15

1. “Then were there brought unto him little children”, (tote prosenechthesan auto paidia) “Then (at that moment) small or young children were brought to him,” who had heard of Him in a way that caused them to want to be near Him, to feel His love, care, and affections, Mark 10:13. This is a happy occasion following the grave account of the solemnity of marriage.
2. “That he should put his hands on them, and pray:” (hina tas cheiras epithe autois kai proseuksetai) “In order that he might place or lay his hands on them and pray,” for them, Luke 18:15. The laying on of hands was a symbol or gesture of prayer and blessing, according to an ancient and venerable custom.
3. “And the disciples rebuked them.” (hoi de mathetai epetimesan autois) “Then the disciples chided, scolded or rebuked them repeatedly,” the small children and their parents, or those who had brought them to Jesus, Mark 10:13; Luke 18:15. This affectionate mobbing scene indicates the acceptance Jesus had of the common people who “received Him gladly,” in contrast to His own who “received Him not,” especially those of the upper religious class, Mark 12:37; John 1:11-12; Acts 2:23; Acts 2:36; Acts 4:10.

Matthew 19:14

1. “But Jesus said, Suffer little children,” (ho de lesous eipen aphete ta paidia) “Then Jesus replied, permit the little children” those that are able, Luke 18:16.
2. “And forbid them not, to come unto me:” (kai me koluete auta ethein pros me) “And do not prevent, hinder, obstruct them to come or in their coming to me,” approaching me, of their own will and accord, Jesus took delight in the spirit of faith and trust that led small children to come to Him of their own will, once they knew who He was, Mark 10:14.
3. “For of such is the kingdom of heaven.” (ton gar toiouton estin he basileia ton ouranon) “Because it is of such the kingdom of heaven is constituted or exists,” of those who voluntarily, of their own will, choice, or volition come to me, to receive salvation and obediently follow me in service and worship, Matthew 18:3; 1 Peter 2:1-2.

Matthew 19:15

1. “And he laid his hands on them,” (kai epitheis tas cheiras autois) “And he put his hands on them.” Mark 10:16 reads, “And he took them up in his arms, put his hands upon them, and blessed them.” This is a Hebrew custom, a father’s act, Genesis 27:38. One has said, “He had no children that He might adopt all children.”
2. “And departed thence.” (eporouthe ekeithen) “Then went away from that place,” or left that area. To depart where, is not disclosed. Only eternity will reveal the courage and blessings that came from this occasion, or from a Christian’s influence in loving, blessing, and encouraging the youth to come to Christ.

Matthew 19:16

THE RICH YOUNG RULER AND V. 16-26

1. “And, behold, one came and said unto him,” (kai idou eis proselthon auto eipen) “And take note of this,” there approached him one who said," This one is later identified as being “rich” and a “young ruler,” Matthew 19:22-23. Luke 10:25 describes him as “certain lawyer,” while Luke 18:18 adds, “a certain ruler asked him, saying,”
2. “Good Master, what good thing shall I do,” (didaskale ti agathon poieso) “Teacher, what good thing may I do,” as an act or deed, Mark 10:17. “Good” is used only as a matter of courtesy. He had the misplaced notion of “doing” something that would merit eternal life for him, a very wrong concept, Acts 16:30-31; Romans 10:5; Galatians 3:11-12; Titus 3:5.
3. “That I may have eternal life?” (hina scho zoen aionion) “In order that I may have, hold, or possess eternal life?” Romans 6:23; This is first mention of the phrase “eternal life” in the New Testament. It is a gift from God to every believer in Jesus Christ, not a reward or merited personal pay, John 10:27-28; John 3:14-15. Coming to Jesus is the thing every sinner should do. This one came: a) Publicly. b) Eagerly “running,” c) Humbly “kneeling,” d) Respectfully, “good master,” yet in sorrow, he turned away covetously, to go on to hell, where riches or their earthly benefits never go.

Matthew 19:17

1. “And he said unto him,” (ho de eipen auto) “Then he (Jesus) said directly to him,” as a courteous rich young ruler.
2. “Why callest thou me good?” (ti me erotas peri tou agathou) “Why do you question me concerning the good?” The inquirer must find his way to Jesus by being sincere and thoughtful.
3. “There is none good but one, that is, God:” (eis estin ho agathas) “There is (exists) the one good one,” only one who is real goodness, in essence of His being, that one is God; “For all have sinned and come short of the glory (glory presence) of God,” Romans 3:23.
4. “But if thou wilt enter into life,” (ei de theleis eis ten zoen eiselthein) “Yet, if you emotionally, strongly wish to enter into the true life,” John 7:17.
5. “Keep the commandments.” (terei tas entolas) “Keep or guard the commandments,” Luke 10:25-28. This was said to indict the rich young ruler of his own covetous, selfish, greedy nature, that he had already broken the ten commandments, was therefore condemned as a criminal before the bar of justice, Romans 3:19; Romans 10:1-4.

Matthew 19:18

1. “He saith unto him, which?” (legei auto poias) “He responded to him (to Jesus) which?” As if there might be saving, redeeming virtue, or eternal life acquired Through keeping some one of the commandments, Ephesians 2:8-10.
2. “Jesus said,” (ho de lesous ephe) “Then Jesus replied,” responding directly, first telling him of things prohibited, then of things positively enjoined for him to do.
3. “Thou shalt do no murder,” (to ou phoneuseis) “You shall not kill,” or murder, which is to take the life of another human being, with malice aforethought, Genesis 9:6; Exodus 20:13; Matthew 5:21; Mark 10:19; Luke 18:20.
4. “Thou shalt not commit adultery,” (ou moicheuseis) “You shall not commit adultery,” Exodus 20:14; Matthew 5:27; Mark 10:19; Romans 13:9; James 2:11.
5. “Thou shalt not steal,” (ou klepseis) “You shall not steal,” or take the property, good name, or reputation of or from any person, for your own use or covetous gratification, Exodus 20:15; Deuteronomy 5:19; Ephesians 4:28.
6. “Thou shalt not bear false witness,” (ou pseudomortureseis) “You shall not bear false or lying testimony or witness,” Exodus 20:16; Deuteronomy 5:20; Ephesians 4:25.

Matthew 19:19

1. “Honor thy father and thy mother” (tina ton patera kai teen metera) “Honor your father and your mother;” Exodus 20:12 states this is the way to a long life, with promise; See also Ephesians 6:1-3; Deuteronomy 5:16.
2. “And thou shalt love thy neighbor as thyself.” (kai agapeseis ton plesion sou hos seauton) “And you shall love your neighbor as you love yourself,” with a degree of respect and affection similar to that you have for yourself, as a person, Leviticus 19:18; Matthew 5:43; Matthew 22:39; Romans 13:9.

Matthew 19:20

1. “The young man saith unto him,” (legei auto ho neaniskos) “The young man (who had approached him with these questions) replied to him,” to Jesus. He was under 40 years of age, as identified by the (Gk. neaniskoa), a ruler, perhaps one of the Sanhedrin, Luke 18:18.
2. “All these things I have kept from my youth up:” (tauta panta ephulaksa) “All these things I have kept or guarded,” that is, observed or obeyed as Divinely ‘commanded, though he had not, did not tell the truth, for he was selfish and covetous at heart. The phrase “from my youth up” indicates that he was in the prime of life. But to no spiritual profit, Philippians 3:6-7.
3. “What lack I yet?” (ei eti hustero) “What do I still lack?” The question reflects a felt need, a void of satisfaction of soul, a sense of guilt, shame, and fear, though denying guilt of the law. So empty and void was his soul of peace that Jesus beholding him “loved him,” Mark 10:21; Even as He does every self-righteous sinner, Luke 19:10; and as Paul did, Romans 9:1-3; Romans 10:1-4.

Matthew 19:21

1. “Jesus said unto him,” (ephe auto ho lesous) “Jesus advised him,” directly, in a straightforward way.
2. “if thou wilt be perfect,” (ei theleis teleios einai) “If you earnestly and honestly wish or long to be complete,” in me and the will of God, to be without defect before God, Romans 3:19; Romans 3:23.
3. “Go and sell that thou hast, and give to the poor,” (hupage poleson sou ta huparchanta kai dos ptochois) “Go sell your belongings or possessions and give or dole out to the poor;” Jesus exposed the fountain of sin, selfishness, and covetousness in this young man’s heart and soul with this Thrust; Love, or covetousness of money, was the weakness of his character, 1 Timothy 6:9-10; James 5:1-3; Matthew 13:22.
4. “And thou shalt have treasure in heaven:” (kai ekseis thesauron en ouranois) “And you will have treasure (stored) in heaven,” on deposit in heaven, 1 Timothy 6:17-19. After one is saved by faith in Jesus Christ he may lay up treasures in heaven by using, not a tithe only, but all that he has for the disposal of or glory of God, 1 Corinthians 4:2; 1 Corinthians 10:31.
5. “And come and follow me.” (kai deuro akolouthei moi) “And come follow me,” just wherever I may lead you, as Abraham, Isaac, and Jacob did; as Saul of Tarsus and Joh the Revelator did. One must receive Jesus as Savior before he can follow Him as Lord and Master, John 12:26; Luke 9:23.

Matthew 19:22

1. “But when the young man heard that saying,” (akousas de ho neaniskos ton touton) “Then upon hearing this word,” this call and concluding assurance of Jesus Christ.
2. “He went away sorrowful:” (apelthen lupoumenos) “He went away from that place and that message and that command of Jesus grieving,” heavy hearted, convicted and grieving, as he turned away from the best friend he had ever met, and the wisest instructions he had ever heard. To where and whom did he go? John 6:68; Proverbs 11:28; Proverbs 30:8-9.
3. “For he had great possessions.” (en gar echon ktemata polla) “Because he had, or was holding in trust, or his own stewardship, many possessions,” Luke 14:18-19. Things that belonged to God, but which he selfishly and covetously held on to, to the damning of his soul, like the rich barn builder, and the rich man of royalty who begged in and from the flames and torments of hell, Luke 12:20-21; Luke 16:19-31. He had many possessions, houses and lands, etc., but no peace in his soul, no hope, in his soul and “without God in this world,” Isaiah 57:20-21; Ephesians 2:12.

Matthew 19:23

1. “Then said Jesus unto his disciples,” (ho de lesous eipen tois mathetais autou) “Then Jesus said to his disciples,” who had listened to and observed this incident. Mr adds that “Jesus looked round about, and saith unto his disciples,” Mark 10:23.
2. “Verily I say unto you,” (amen lego humin) “I truly tell you all,” or tell you all for a certainty, as a factual matter.
3. “That a rich man shall hardly,” (hoti plousios duskolos) “That a rich man (a plutocratic man) hardly,” Mark 10:23.
4. “Enter into the kingdom of heaven.” (eiseleusetai eis ten basileian ton ouranon) “Will enter or go into the kingdom of heaven,” or the church, to follow Jesus, in full stewardship of commitment, to give God glory in or through the church, Ephesians 3:21; Luke 18:24. Both Mark and Luke use the broader term “kingdom of God,” which embraces the whole spiritual domain or jurisdiction of God.

Matthew 19:24

1. “And again I say unto you,” (palin de lego humin) “Then again I tell you all,” for emphasis, for a certainty, that you may realize things as they are, and shall be, with those who hold covetously to riches.
2. “It is easier for a camel,” (eukopoteron estin kamelon) “It is easier (for) a camel,” Luke 18:25.
3. “To go through the eye of a needle,” (dia trematos hraphidos eiselthein) “To enter (go in) Through the eye of a needle,” Mark 10:25. This was a proverbial saying, without definite knowledge of what it meant, except a near impossibility. The least of what it means is that none can enter into salvation, or the church, by his own good works or by wealth, Luke 3:5; John 3:5.
4. “Than for a rich man to enter,” (e plousion) “Than for a rich man who loves and trusts in his riches, withholding his covetous heart and life from Jesus Christ, 1 Timothy 6:10; 1 Timothy 6:17; Psalms 52:7; Psalms 62:10.
5. “Into the kingdom of God.”(eis ten gasileian theon) “Into the kingdom of God,” either to be saved, entering the family of God, or to thereafter enter into the stewardship of “the kingdom of heaven,” or church work and worship call of the Lord, Matthew 19:23; Luke 18:25.

Matthew 19:25

1. “When his disciples heard it,” (akousantes de hol mathetai) “Then the disciples upon hearing,” what He had said about divorce and one who holds to riches, Matthew 19:12; Matthew 19:23-24.
2. “They were exceedingly amazed, saying,” (ekseplessonta spodra legontes) ‘‘They were exceedingly astounded, repeatedly saying;” It was more than they could take; it took their breath away. They kept “saying among themselves,” Mark 10:26.
3. “Who then can be saved?” (tis are dunatai sothenai) “Who then is able to be saved.".The saying seemed to imply that they were uncertain whether anyone was able to be saved or serve Him, if what Jesus had said were true. And it was. In both the divorce case and the rich young ruler’s case, Jesus simply emphasized that every man needs a Savior and Divine help to deliver him from hell to obedient service to Jesus Christ. Such help does not exist in: a) The law of Moses, b) The tradition of the elders, or c) In man’s power to keep the commandments, because of his carnal covetousness for material possessions.

Matthew 19:26

1. “But Jesus beheld them, and said unto them,” (emblepsas de’ ho lesous eipen autois) “Then Jesus looking upon them (very earnestly) said,” directly to them, with kindness and compassion, Mark 10:27.
2. “With men this is impossible;” (para anthropois touto adunaton estin) “With men (alone) this is not possible,” or within their power alone, it is not a possibility. That is the way (within their own power) that both the rich young ruler and the Pharisees wanted to be saved, you see, Matthew 19:3; Matthew 19:7; Matthew 19:16.
3. “But with God all things are possible.” (para de theo panta dunata) “Yet with God all kind (of) things are possible.” God is able to save all men (all kinds of men) Through the convicting and converting dynamic of His Holy Spirit, conditioned on man’s receiving Jesus Christ and His redemptive work to pardon and save them from all sin, and all kinds of sin. For nothing is too hard for God, Genesis 18:14; Jeremiah 32:17; John 3:14-16; 1 John 1:7; Job 42:2; Luke 18:27; Luke 1:27 reads “For with God nothing shall be impossible.”

Matthew 19:27

CHURCH , FOR THE LORD IN THE AGE V. 27-30

1. “Then answered Peter and said unto him,” (tote apokritheis ho Petros eipen auto) “Then Peter replying directly to Him said,” Mark 10:28.
2. “Behold, we have forsaken all,” (idou hemeis aphekamen panta) “Behold (consider this) we have left all things,” left all that we had behind, Mark 10:28. Perhaps their “all” was but little, but it still meant much to them. To sing “all to Jesus I surrender” is easier to say than to do it.
3. “And followed thee;” (kai ekolouthesamen soil “And we have followed you,” toward the way you have led us, Luke 18:28. From a spirit of depression the disciples seem to have turned to an attitude of self complacency.
4. “What shall we have therefore?” (ti ara estai hemin) “What then shall we have?” as a fruit, reward, recompense, or result of what we have done and are doing? The non-trusting or carnal selfish nature of the redeemed is ever present with them. Had not our Lord been, and pledged to be their sufficiency? Matthew 6:33; Hebrews 13:5; Philippians 4:19.

Matthew 19:28

1. “And Jesus said unto them,” (ho de lesous eipen autois) “Then Jesus said to them,” to them all, to the disciples in explanation of the “what” question Peter had posed, Matthew 19:27.
2. “Verily I say unto you,” (amen lego humin hoti) “I truly tell you all,” for all of you to understand and those who follow your steps and mine.
3. “That ye who have followed me, in the regeneration,” (hoti humeis hoi akolouthesantes moi) “That you all who have followed me,” (en te palingenesia) in the regeneration,” in the New Covenant beginning, in establishing, in the origin of, or in the church and her new program of worship and service, John 15:27.
4. “When the Son of man shall sit on the throne of his glory,” (hotan kathise ho huios tou anthropou epi thronou dokses autou) “When the Son of man shall sit upon, or preside upon, His throne of glory,” in the millennial era, the thousand years of the reign of Christ on earth, Luke 1:32-33; 1 Corinthians 15:24-28.
5. “Ye also shall sit on twelve thrones,” (kathesesthe kai autoi epi dodeka thronous) “You all will also sit upon twelve thrones (presiding places)” in administrative positions, as apostles in the church, Luke 22:28-30.
6. “Judging the twelve tribes of Israel.” (krinontes tas dodeka phulas tou Israel) “Repeatedly or continually judging the twelve tribes,” of Israel. And it appears that every faithful and true member of the Lord’s church will also honor the Lord, and be honored, in responsible positions of rule during that glorious era, Mark 10:29-31; Luke 18:20-30; 1 Corinthians 6:2; Revelation 5:10; Ephesians 3:21.

Matthew 19:29

1. “And every one that hath forsaken houses,” (kai pas ostis apheken oikias) “And everyone who has left residences,” or houses behind, Mark 10:29; Luke 18:29.

2. “Or brethren, or sisters, or father, or mother, or wife,” (e adelphous e adelphas e patera e metera) “Or brothers or sisters, or a father or a mother,” Mark 10:29-31.

3. “Or children or lands, for my name’s sake,” (e tekna e agrous) “Or children or fields,” (eneken tou emou onomatos) “For the sake of my name,” Luke 10:29-30.

4. “Shall receive an hundred fold,” (pollaplasiona lempsetai) “They will receive (to or for themselves) manifold,” or multiplied blessings here in this life; everything to meet their needs here and now and positions of reward in the coming age, Matthew 25:21; Matthew 25:23.

5. “And shall inherit everlasting life.” (kai zoen aionion kleronomesei) “And they will inherit eternal life,” of the body, awaiting till then, the adoption of the body; The body inheritance is a gift, while positions of ruling and reigning with Christ are of reward, compensation, or pay for faithful services rendered, Luke 19:12-13; Luke 19:17; Luke 19:19.

Matthew 19:30

1. “But many that are first shall be last;” (polloi de esontai protoi eschatoi) “Yet many who were first (priority ones) will be last,” This certifies that the Jews or Israel, who was “first,” as a chosen people of God, who though dwelling in the Holy land in peace in the grand and golden millennial era, will be last in administrative matters of worship and teaching. For these higher positions are reserved to the twelve apostles and faithful members of His church, Mark 10:31.
2. “And the last shall be first.” (kai eschatoi protoi) “And the last ones shall be first,” in inheritance of administrative positions of service during the millennial age of Christ’s reign. The term “last ones” or “later ones,” refers to the “church ones,” called from among the Gentiles for His name’s sake, who shall rule, in symphonic or harmonious service with Him. As salvation and a program (house) of worship and service was “to the Jew first,” and the “Gentile and church last,” so Israel shall be not first, but last, in rulership during the coming millennial glory era, Romans 1:16; Romans 2:9-10; John 1:11-12; Mark 13:34-35; Hebrews 3:1-6; 1 Timothy 3:15; Ephesians 3:21.