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Matthew Chapter
Nineteen
Matthew 19
Chapter 19 carries on the subject of the spirit that is
suited to the kingdom of heaven, and goes deep into the principles which govern
human nature, and of what was now divinely introduced. A question asked by the
Pharisees-for the Lord had drawn nigh to Judea-gives rise to the exposition of
His doctrine on marriage; and turning away from the law, given on account of
the hardness of their hearts, He goes back [1] to God's institution, according to which one
man and one woman were to unite together, and to be one in the sight of God. He
establishes, or rather re-establishes, the true character of the indissoluble
bond of marriage. I call it indissoluble, for the exception of the case of
unfaithfulness, is not one; the guilty person had already broken the bond. It
was no longer man and woman one flesh. At the same time, if God gave spiritual
power for it, it was still better to remain unmarried.
He then renews His instruction with respect to children, while
testifying His affection for them: here it appears to me rather in connection
with the absence of all that binds to the world, to its distractions and its
lusts, and owning what is lovely, confiding, and externally undefiled in
nature; whereas, in chapter 18, it was the intrinsic character of the kingdom.
After this, He shews (with reference to the introduction of the kingdom in His
Person) the nature of entire devotedness and sacrifice of all things, in order
to follow Him, if truly they only sought to please God. The spirit of the world
was opposed at all points,-both carnal passions and riches. No doubt the law of
Moses restrained these passions; but it supposes them, and, in some respects,
bears with them. According to the glory of the world, a child had no value.
What power can it have there? It is of value in the Lord's eyes.
The law promised life to the man that kept it. The Lord
makes it simple and practical in its requirements, or, rather, recalls them in
their true simplicity. Riches were not forbidden by the law; that is to say,
although moral obligation between man and man was maintained by the law, that
which bound the heart to the world was not judged by it. Rather was prosperity,
according to the government of God, connected with obedience to it. For it
supposed this world, and man alive in it, and tested him there. Christ
recognises this; but the motives of the heart are tested. The law was
spiritual, and, the Son of God there; we find again what we found before-man
tested and detected, and God revealed. All is intrinsic and eternal in its
nature, for God is revealed already. Christ judges everything that has a bad
effect on the heart, and acts upon its selfishness, and thus separates it from
God. "Sell that thou hast," says He, "and follow me." Alas!
the young man could not renounce his possessions, his ease, himself.
"Hardly," says Jesus, "shall a rich man enter into the
kingdom." This was manifest: it was the kingdom of God, of heaven; self
and the world had no place in it. The disciples, who did not understand that
there is no good in man, were astonished that one so favoured and well disposed
should be still far from salvation. Who then could succeed? The whole truth then
comes out. It is impossible to men. They cannot overcome the desires of the
flesh. Morally, and as to his will and his affections, these desires are the
man. One cannot make a negro white, or take his spots from the leopard: that
which they exhibit is in their nature. But to God, blessed be His name! all
things are possible.
These instructions with regard to riches give rise to
Peter's question, What shall be the portion of those who have renounced
everything? This brings us back to the glory in chapter 17. There would be a
regeneration; the state of things should be entirely renewed under the dominion
of the Son of man. At that time they should sit on twelve thrones, judging the
twelve tribes of Israel. They should have the first place in the administration
of the earthly kingdom. Every one, however, should have his own place; for
whatever any one renounced for Jesus' sake, he should receive a hundredfold and
everlasting life. Nevertheless these things would not be decided by appearance
here; nor by the place men held in the old system, and before men: some that
were first should be last, and the last first. In fact, it was to be feared
that the carnal heart of man would take this encouragement, given in the shape
of reward for all his labour and all his sacrifices, in a mercenary spirit, and
seek to make God his debtor; and, therefore, in the parable by which the Lord
continues His discourse (chap. 20), He establishes the principle of grace and
of God's sovereignty in that which He gives, and towards those whom He calls,
in a very distinct manner, and makes His gifts to those whom He brings into His
vineyard depend on His grace and on His call.
[1] The
connection is here traced between the new thing and nature, as God had
originally formed it, passing over the law as something merely come between. It
was a new power, because evil had come in, but it recognised God's creation,
while proving the state of the heart, not yielding to its weakness. Sin has
corrupted what God created good. The power of the Spirit of God, given to us
through redemption, raises man and his path wholly out of the whole condition
of flesh, introduces a new divine power by which he walks in this world, after
the example of Christ. But with this there is the fullest sanction of what God
Himself originally established. It is good, though there may be what is better.
The way the law is passed over to go back to God's original institution, where
spiritual power did not take the heart wholly out of the whole scene, though
walking in it, is very striking. In marriage, the child, the character of the
young man, what is of God and lovely in nature is recognised of the Lord. But
the state of man's heart is searched out. This does not depend on character but
motive, and is fully tested by Christ (there is an entire dispensational
change, for riches were promised to a faithful Jew), and a rejected Christ-the
path to heaven-everything, and the test of everything, that is of the heart of
man. God made man upright with certain family relationships. Sin has wholly
corrupted this old or first creation of man. The coming of the Holy Ghost has
brought in a power which lifts, in the second Man, out of the old creation into
the new, and gives us heavenly things-only not yet as to the vessel, the body;
but it cannot disown or condemn what God created in the beginning. That is
impossible. In the beginning God made them. When we come to heavenly condition,
all this, though not the fruits of its exercises in grace, disappears. If a man
in the power of the Holy Ghost has the gift to do it, and be entirely heavenly,
so much the better; but it is entirely evil to condemn or speak against the
relationships which God originally created, or diminish or detract from the
authority which God has connected with them. If a man can live wholly above and
out of them all, to serve Christ, it is all well; but it is rare and
exceptional.
── John Darby《Synopsis of Matthew》
Matthew 19
Chapter Contents
Jesus enters Judea. (1,2) The Pharisees' question about
divorces. (3-12) Young children brought to Jesus. (13-15) The rich young man's
inquiry. (16-22) The recompence of Christ's followers. (23-30)
Commentary on Matthew 19:1,2
(Read Matthew 19:1,2)
Great multitudes followed Christ. When Christ departs, it
is best for us to follow him. They found him as able and ready to help
elsewhere, as he had been in Galilee; wherever the Sun of Righteousness arose,
it was with healing in his wings.
Commentary on Matthew 19:3-12
(Read Matthew 19:3-12)
The Pharisees were desirous of drawing something from
Jesus which they might represent as contrary to the law of Moses. Cases about
marriage have been numerous, and sometimes perplexed; made so, not by the law
of God, but by the lusts and follies of men; and often people fix what they
will do, before they ask for advice. Jesus replied by asking whether they had
not read the account of the creation, and the first example of marriage; thus
pointing out that every departure therefrom was wrong. That condition is best
for us, and to be chosen and kept to accordingly, which is best for our souls,
and tends most to prepare us for, and preserve us to, the kingdom of heaven.
When the gospel is really embraced, it makes men kind relatives and faithful
friends; it teaches them to bear the burdens, and to bear with the infirmities
of those with whom they are connected, to consider their peace and happiness
more than their own. As to ungodly persons, it is proper that they should be
restrained by laws, from breaking the peace of society. And we learn that the
married state should be entered upon with great seriousness and earnest prayer.
Commentary on Matthew 19:13-15
(Read Matthew 19:13-15)
It is well when we come to Christ ourselves, and bring
our children. Little children may be brought to Christ as needing, and being
capable of receiving blessings from him, and having an interest in his
intercession. We can but beg a blessing for them: Christ only can command the
blessing. It is well for us, that Christ has more love and tenderness in him
than the best of his disciples have. And let us learn of him not to
discountenance any willing, well-meaning souls, in their seeking after Christ,
though they are but weak. Those who are given to Christ, as part of his purchase,
he will in no wise cast out. Therefore he takes it ill of all who forbid, and
try to shut out those whom he has received. And all Christians should bring
their children to the Saviour that he may bless them with spiritual blessings.
Commentary on Matthew 19:16-22
(Read Matthew 19:16-22)
Christ knew that covetousness was the sin which most
easily beset this young man; though he had got honestly what he possessed, yet
he could not cheerfully part with it, and by this his want of sincerity was
shown. Christ's promises make his precepts easy, and his yoke pleasant and very
comfortable; yet this promise was as much a trial of the young man's faith, as
the precept was of his charity and contempt of the world. It is required of us
in following Christ, that we duly attend his ordinances, strictly follow his
pattern, and cheerfully submit to his disposals; and this from love to him, and
in dependence on him. To sell all, and give to the poor, will not serve, but we
are to follow Christ. The gospel is the only remedy for lost sinners. Many
abstain from gross vices who do not attend to their obligations to God.
Thousands of instances of disobedience in thought, word, and deed, are marked against
them in the book of God. Thus numbers forsake Christ, loving this present
world: they feel convictions and desires, but they depart sorrowful, perhaps
trembling. It behoves us to try ourselves in these matters, for the Lord will
try us.
Commentary on Matthew 19:23-30
(Read Matthew 19:23-30)
Though Christ spoke so strongly, few that have riches do
not trust in them. How few that are poor are not tempted to envy! But men's
earnestness in this matter is like their toiling to build a high wall to shut
themselves and their children out of heaven. It should be satisfaction to those
who are in a low condition, that they are not exposed to the temptations of a
high and prosperous condition. If they live more hardly in this world than the
rich, yet, if they get more easily to a better world, they have no reason to
complain. Christ's words show that it is hard for a rich man to be a good
Christian, and to be saved. The way to heaven is a narrow way to all, and the
gate that leads into it, a strait gate; particularly so to rich people. More
duties are expected from them than from others, and more sins easily beset
them. It is hard not to be charmed with a smiling world. Rich people have a great
account to make up for their opportunities above others. It is utterly
impossible for a man that sets his heart upon his riches, to get to heaven.
Christ used an expression, denoting a difficulty altogether unconquerable by
the power of man. Nothing less than the almighty grace of God will enable a
rich man to get over this difficulty. Who then can be saved? If riches hinder
rich people, are not pride and sinful lusts found in those not rich, and as
dangerous to them? Who can be saved? say the disciples. None, saith Christ, by
any created power. The beginning, progress, and perfecting the work of
salvation, depend wholly on the almighty power of God, to which all things are
possible. Not that rich people can be saved in their worldliness, but that they
should be saved from it. Peter said, We have forsaken all. Alas! it was but a
poor all, only a few boats and nets; yet observe how Peter speaks, as if it had
been some mighty thing. We are too apt to make the most of our services and
sufferings, our expenses and losses, for Christ. However, Christ does not
upbraid them; though it was but little that they had forsaken, yet it was their
all, and as dear to them as if it had been more. Christ took it kindly that
they left it to follow him; he accepts according to what a man hath. Our Lord's
promise to the apostles is, that when the Son of man shall sit on the throne of
his glory, he will make all things new, and they shall sit with him in
judgement on those who will be judged according to their doctrine. This sets
forth the honour, dignity, and authority of their office and ministry. Our Lord
added, that every one who had forsaken possessions or comforts, for his sake
and the gospel, would be recompensed at last. May God give us faith to rest our
hope on this his promise; then we shall be ready for every service or
sacrifice. Our Saviour, in the last verse, does away a mistake of some. The
heavenly inheritance is not given as earthly ones are, but according to God's
pleasure. Let us not trust in promising appearances or outward profession.
Others may, for aught we know, become eminent in faith and holiness.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 19
Verse 2
[2] And
great multitudes followed him; and he healed them there.
Multitudes followed him, and he healed them
there — That is, wheresoever they followed him.
Verse 3
[3] The Pharisees also came unto him, tempting him, and saying unto him, Is it
lawful for a man to put away his wife for every cause?
The Pharisees came tempting him — Trying to make him contradict Moses.
For every cause —
That is, for any thing which he dislikes in her. This the scribes allowed.
Verse 4
[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,
He said, Have ye not read — So instead of contradicting him, our Lord confutes them by the very
words of Moses.
He who made them, made them male and female
from the beginning — At least from the beginning of the Mosaic
creation. And where do we read of any other? Does it not follow, that God's
making Eve was part of his original design, and not a consequence of Adam's
beginning to fall? By making them one man and one woman, he condemned polygamy:
by making them one flesh, he condemned divorce.
Verse 5
[5] And said,
For this cause shall a man leave father and mother, and shall cleave to his
wife: and they twain shall be one flesh?
And said — By
the mouth of Adam, who uttered the words. Genesis 2:24.
Verse 7
[7] They say unto him, Why did Moses then command to give a writing of
divorcement, and to put her away?
Why did Moses command — Christ replies, Moses permitted (not commanded) it, because of the
hardness of your hearts - Because neither your fathers nor you could bear the
more excellent way. Deuteronomy 24:1; Mark 10:2; Luke 16:18.
Verse 9
[9] And
I say unto you, Whosoever shall put away his wife, except it be for
fornication, and shall marry another, committeth adultery: and whoso marrieth
her which is put away doth commit adultery.
And I say to you — I
revoke that indulgence from this day, so that from henceforth, Whosoever, etc..
Verse 11
[11] But
he said unto them, All men cannot receive this saying, save they to whom it is
given.
But he said to them —
This is not universally true; it does not hold, with regard to all men, but
with regard to those only to whom is given this excellent gift of God. Now this
is given to three sorts of persons to some by natural constitution, without
their choice: to others by violence, against their choice; and to others by
grace with their choice: who steadily withstand their natural inclinations,
that they may wait upon God without distraction.
Verse 12
[12] For
there are some eunuchs, which were so born from their mother's womb: and there
are some eunuchs, which were made eunuchs of men: and there be eunuchs, which
have made themselves eunuchs for the kingdom of heaven's sake. He that is able
to receive it, let him receive it.
There are eunuchs who have made themselves
eunuchs for the kingdom of heaven's sake —
Happy they! who have abstained from marriage (though without condemning or
despising it) that they might walk more closely with God! He that is able to
receive it, let him receive it - This gracious command (for such it is
unquestionably, since to say, such a man may live single, is saying nothing.
Who ever doubted this?) is not designed for all men: but only for those few who
are able to receive it. O let these receive it joyfully!
Verse 13
[13] Then
were there brought unto him little children, that he should put his hands on
them, and pray: and the disciples rebuked them.
That he should lay his hands on them — This was a rite which was very early used, in praying for a blessing on
young persons. See Genesis 48:14,20.
The disciples rebuked them — That is, them that brought them: probably thinking such an employ
beneath the dignity of their Master. Mark 10:13; Luke 18:15.
Verse 14
[14] But
Jesus said, Suffer little children, and forbid them not, to come unto me: for
of such is the kingdom of heaven.
Of such is the kingdom of heaven — Little children, either in a natural or spiritual sense, have a right to
enter into my kingdom. Matthew 18:3.
Verse 16
[16] And,
behold, one came and said unto him, Good Master, what good thing shall I do,
that I may have eternal life?
And behold one came —
Many of the poor had followed him from the beginning. One rich man came at
last. Mark 10:17; Luke 18:18.
Verse 17
[17] And
he said unto him, Why callest thou me good? there is none good but one, that
is, God: but if thou wilt enter into life, keep the commandments.
Why callest thou me good — Whom thou supposest to be only a man.
There is none good —
Supremely, originally, essentially, but God.
If thou wilt enter into life, keep the
commandments — From a principle of loving faith. Believe,
and thence love and obey. And this undoubtedly is the way to eternal life. Our
Lord therefore does not answer ironically, which had been utterly beneath his
character, but gives a plain, direct, serious answer to a serious question.
Verse 19
[19]
Honour thy father and thy mother: and, Thou shalt love thy neighbour as
thyself.
Exodus 20:12. etc.
Verse 20
[20] The
young man saith unto him, All these things have I kept from my youth up: what
lack I yet?
The young man saith, All these have I kept
from my childhood — So he imagined; and perhaps he had, as to
the letter; but not as to the spirit, which our Lord immediately shows.
Verse 21
[21]
Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and
give to the poor, and thou shalt have treasure in heaven: and come and follow
me.
If thou desirest to be perfect — That is, to be a real Christian: Sell what thou hast - He who reads the
heart saw his bosom sin was love of the world; and knew he could not be saved
from this, but by literally renouncing it. To him therefore he gave this
particular direction, which he never designed for a general rule. For him that
was necessary to salvation: to us it is not. To sell all was an absolute duty
to him; to many of us it would be ali absolute sin.
The young man went away — Not being willing to have salvation at so high a price.
Verse 24
[24] And
again I say unto you, It is easier for a camel to go through the eye of a
needle, than for a rich man to enter into the kingdom of God.
It is easier for a camel to go through the
eye of a needle, (a proverbial expression,) than for a rich man to go through
the strait gate: that is, humanly speaking, it is an absolute impossibility.
Rich man! tremble! feel this impossibility; else thou art lost for ever!
Verse 25
[25] When
his disciples heard it, they were exceedingly amazed, saying, Who then can be
saved?
His disciples were amazed, saying, Who then
can be saved? — If rich men, with all their advantages,
cannot? Who? A poor man; a peasant; a beggar: ten thousand of them, sooner than
one that is rich.
Verse 26
[26] But
Jesus beheld them, and said unto them, With men this is impossible; but with
God all things are possible.
Jesus looking upon them — To compose their hurried spirits. O what a speaking look was there! Said
to them - With the utmost sweetness: With men this is impossible - It is
observable, he does not retract what he had said: no, nor soften it in the
least degree, but rather strengthens it, by representing the salvation of a
rich man as the utmost effort of Omnipotence.
Verse 28
[28] And
Jesus said unto them, Verily I say unto you, That ye which have followed me, in
the regeneration when the Son of man shall sit in the throne of his glory, ye
also shall sit upon twelve thrones, judging the twelve tribes of Israel.
In the renovation — In
the final renovation of all things: Ye shall sit - In the beginning of the
judgment they shall stand, 2 Corinthians 5:10. Then being absolved, they
shall sit with the Judge, 1 Corinthians 6:2: On twelve thrones - So our
Lord promised, without expressing any condition: yet as absolute as the words
are, it is certain there is a condition implied, as in many scriptures, where
none is expressed. In consequence of this, those twelve did not sit on those
twelve thrones: for the throne of Judas another took, so that he never sat
thereon.
Verse 29
[29] And
every one that hath forsaken houses, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for my name's sake, shall receive an
hundredfold, and shall inherit everlasting life.
And every one — In
every age and country; not you my apostles only; That hath forsaken houses, or
brethren, or wife, or children - Either by giving any of them up, when they
could not be retained with a clear conscience or by willingly refraining from
acquiring them: Shall receive a hundred-fold - In value, though not in kind,
even in the present world.
Verse 30
[30] But
many that are first shall be last; and the last shall be first.
But many first —
Many of those who were first called, shall be last - Shall have the lowest
reward: those who came after them being preferred before them: and yet possibly
both the first and the last may be saved, though with different degrees of
glory. Matthew 20:16; Mark 10:31; Luke 13:30.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 19.
Follow Jesus
First Will Be Last
Last Will Be First
I. Forbid Divorce
II. Little Children Enter the Kingdom of heaven
III. The Rich Young Man Leaves in Sorrow
── Chih-Hsin Chang《An Outline of The New Testament》
Jesus On Divorce, Remarriage, & Celibacy (19:1-12)
INTRODUCTION
1. A serious problem in the world today is that of divorce and remarriage 2. As described by God, divorce is a treacherous, violent act - cf. Mal2:16
a. Its affect on children has been well documented by Judith Wallerstein, author of Second Chance (Ticknor & Fields, 1988) 1) Almost half of children of divorces enter adulthood as worried, under-achieving, self-deprecating, and sometimes angry young men and women 2) Half grew up in settings in which the parents were warring with each other even after the divorce -- Reported in Time, 2/6/89 b. Parents who divorce are not left unhurt either 1) "A divorce is like an amputation: You survive, but there'sless of you." - Margaret Atwood (Marriage Partnership, Vol.
7, No. 4) 2) Average percentage change in a woman's standard of living the year following a divorce: minus 73% -Daniel Evan Weiss, (The Great Divide, Poseidon Press, 1991) 3. Remarriage after divorce is not without it problems also... a. It does not always heal the wounds inflicted by the divorce: "I'm lucky my parents have stayed together. Unlike so many of my friends, I've never had to cry on a holiday." - Tales Out of High
School. Marriage Partnership, Vol. 5, no. 6 b. Many remarriages are unlawful in God's eyes, constituting what Jesus called "adultery" 4. While I am concerned about the social and psychological effects of divorce and remarriage, it is the spiritual effects that concern me most... a. Too many people are ignorant of what the Bible teaches on this subject b. Such ignorance leads to quick and easy divorces, and to adulterous marriages that are unlawful 5. In Mt 19:3-12, we find Jesus discussing divorce, remarriage and celibacy... a. His teaching was occasioned by a challenge from the Pharisees b. But He used the opportunity to teach His disciples what people today need to know! [As we consider this passage carefully, we find that Matthew firstrecords...] I. THE PHARISEES' QUESTION (3)
A. TO TEST HIM, NOT TO BE TAUGHT BY HIM... 1. Divorce was a touchy issue then, even as it is today 2. Divorce was not uncommon (e.g., King Herod) 3. The scribes were divided over the proper grounds for divorce a. The school of Hillel just about any reason b. The school of Shammai fornication B. ANY ANSWER JESUS GAVE WOULD OFFEND SOMEONE... 1. If He took the popular lax view, the Pharisees could deride His claim as a teacher of superior morality - cf. Mt 5:20 2. If He upheld the stricter view, He would be unpopular with the majority (which the Pharisees could use against Him) [Of course, Jesus was not concerned with what man thought, but inpleasing His Father in heaven. This becomes evident as we nextconsider...] II. JESUS' ANSWER (4-6)
A. HE APPEALS TO THE WORD OF GOD... 1. "Have you not read...?" - Mt 19:4; cf. Gen 1:27; 2:24 2. He does not place stock in the opinions of religious leaders of the day -- Is there not something for us to learn here? Where should we go to find the answer concerning the issue of divorce? B. HE REMINDS THEM OF THEIR GENESIS... 1. "He who made them at the beginning `made them male and female'..." - Mt 19:4 2. It is helpful to keep in mind: a. Where we came from b. Who created us c. What we are 3. For our views on divorce and remarriage will be influenced by our views of ourselves! a. Are we simply animals? 1) Compelled by instinct? 2) Unable to control fleshly desires? -- Then divorce and remarriage ought to be free and easy b. Or God's highest creation? 1) Made in His image? 2) Able to control fleshly lusts to the glory of God? -- Then divorce and remarriage ought to reflect God's desire for man's holiness! C. HE ATTRIBUTES THE INSTITUTION OF MARRIAGE TO GOD, NOT MAN. 1. Notice, it was GOD who said "For this reason..." - Mt 19:5; cf. Gen 2:24 2. Therefore questions about marriage (such as divorce and remarriage) must be answered by God, not by man (nor by man's laws)! D. HE EMPHASIZES THAT IN MARRIAGE GOD CREATES A UNION ... 1. The two become one flesh - Mt 19:5-6; cf. Gen 2:24 2. They are joined by none other than God Himself! E. HIS CONCLUSION: LET NOT MAN SEPARATE WHAT GOD JOINED... 1. What GOD has joined together, let not MAN separate - Mt 19:6 2. Man has no right to separate what God Himself has joined [It is clear that God's intention is that marriage is to be for life!It is God who joins the couple, and no one has the right to rendasunder what God has joined together! Are there any exceptions to this rule? The Pharisees thought so, as wenow notice...] III. THE PHARISEES' REBUTTAL (7)
A. THEIR REBUTTAL APPEARS BASED ON THE WORD OF GOD... 1. Jesus had urged scriptural reasons against divorce - Mt 19:4-6 2. They allege scriptural authority for divorce - Mt 19:7 B. THEIR APPEAL TO SCRIPTURE WAS ON SHAKY GROUNDS... 1. They appealed to Moses' statement in Deu 24:1-4 2. Which they took to permit divorce as long as a "certificate of divorce" was given to the wife - cf. Mt 5:31 3. Yet a careful reading of that passage reveals: a. Moses was forbidding the remarriage of a spouse who marries someone else b. The reason was despite the "certificate" the woman became "defiled" when she remarried - Deu 24:4 c. The word "defiled" is used elsewhere to describe adultery - Lev 18:20; Num 5:13-14 d. She actually became an adulteress by the remarriage! - cf. Ro 7:1-3 4. While they appealed to this passage in divorce (and presumably, remarriage), it actually described the treachery of divorce: defilement of the spouse - cf. Mt 5:32 [The shakiness of their rebuttal is seen further as we consider...] IV. JESUS' RESPONSE (8-9)
A. MOSES "PERMITTED" DIVORCE DUE TO THEIR HARD HEARTS... 1. The Jews at that time were a hardened people - cf. Deu 9:6;31:27
2. Is this not a commentary on the state of one's heart when they desire to divorce their spouse? a. It takes a hard-hearted person to want to divorce their spouse 1) Either to divorce arbitrarily (for no scriptural ground) 2) Or to divorce when the guilty person is pleading for forgiveness and reconciliation b. Of course, that is exactly the condition of those in the world (or those in the church who are of the world) - cf. Ep 4:17-19 B. IT WAS NOT WHAT GOD HAD IN MIND FROM THE BEGINNING... 1. The permission to divorce was only temporary 2. Note carefully: a. The Law of Moses (which was temporary) considered the hardness of men's hearts, and permitted hard-hearted actions b. The gospel of Christ cures the hardness of one's heart! 1) His grace removes the heart of stone, and replaces it with a heart of love! 2) I.e., a heart able to abide by God's original design for marriage 3. Paul would later make it clear that under normal conditions divorce is not an option - 1 Co 7:10-11 C. JESUS SETTLED THE POINT WITH AN AUTHORITATIVE "SAYING"... 1. "And I say unto you..." - Mt 19:9 a. His sayings were with authority - cf. Mt 7:28-29 b. Upon which He expected people to base their lives - cf. Mt 7:24-25; 28:20 2. Divorce is allowed only in the case of fornication - Mt 19:9 a. Divorce for any other reason results in adultery when there is remarriage b. Which is what Jesus taught in Mt 5:32 3. To marry a divorced (put away) person results in adultery a. Does this apply only to a person put away for a cause other than fornication? b. Or to the one who is guilty of fornication? c. The lack of the definite article would suggest any "put away" person 1) Either an innocent person wrongly "put away" 2) Or a guilty person rightly "put away" for fornication D. OBSERVATIONS... 1. Any divorce must be on those grounds specified by Jesus... a. For marriage is an institution ordained by God - Mt 19:5 b. And we must not separate what God has joined - Mt 19:6 2. A divorce for any other grounds... a. Is an attempt to separate what God has joined together b. Results in a remarriage where people commit adultery - Mt 19:9; cf. Mk 10:11-12 3. Jesus' teaching was contrary to two views held by the Jews of His day... a. That as long as a "bill of divorcement" was given, they were free to divorce and remarry for any reason 1) Consider Mt 5:31 as an example of their belief 2) Yet Jesus taught: a) To divorce for any reason other than fornication causes the spouse to commit adultery - Mt 5:32 b) To divorce and remarry for any reason other than fornication is to commit adultery - Mt 19:9 b. That they could marry a woman who was divorced (with the exception of the priests - cf. Lev 21:7,14) 1) Yet Jesus taught that to marry a divorced woman was to commit adultery! 2) Again, the lack of the definite article in both Mt 5:32 and Mt 19:9 indicates: a) Whether the woman was put away for the right reason or not b) In either case, the end result is adultery! 4. Jesus defined the meaning of adultery... a. It was not uncommon at that time for some Jews to believe: 1) That a man was guilty of adultery only if he violated another man's wife 2) That he could be married, have relations with a single woman, and still not be guilty of adultery b. But Jesus defined adultery to include: 1) Sex with the spouse of another (the standard definition) 2) Looking at a woman to lust for her (certainly this would include either a married or single woman) - Mt 5:27-28 3) Marrying a person who was divorced by his or her spouse - Mt 5:32; 19:9 4) Remarrying when one did not divorce for fornication - Mt 19:9 [As one might expect, what Jesus said prompted strong reactions. Whilewe do not know how the Pharisees reacted, we do know...] V. THE DISCIPLES' REACTION (10)
A. IF DIVORCE IS ALLOWED FOR ONLY ONE REASON... 1. It is better not to marry! - Mt 19:10 2. The single life would be preferable to being so bound to one's wife! B. CONTRAST THIS WITH THE REACTION OF MANY TODAY... 1. The disciples of Jesus: a. "If such is the case with divorce and remarriage, it is better to be single!" b. With them, there was no question about obeying Christ's law on this subject c. Only that in view of His teaching, the preferable option is celibacy 2. Many people today: a. "If such is the case with divorce and remarriage, it is better to be lost!" b. Rather than submit to scriptural marriage or celibacy, many people are more likely to opt for eternal damnation! c. Choosing to prefer a few years of adultery over an eternity of bliss! [With the disciples' mention of celibacy as a viable option, Jesus usedthe opportunity to speak on the subject as it related to His previous"saying" or teaching...] VI. JESUS' REPLY REGARDING CELIBACY (11-12)
A. NOT EVERY ONE CAN ACCEPT THIS "SAYING"... 1. I.e., the saying of Mt 19:9 2. The saying of Jesus regarding divorce and remarriage B. WHO CAN ACCEPT IT? 1. "those to whom it has been given" - Mt 19:11 2. "he who is able to receive it" - Mt 19:12 C. WHO MIGHT THESE BE? 1. Those willing to accept it "FOR the kingdom of heaven's sake" - Mt 19:12 a. The kingdom of heaven means that much to them b. They are willing to do whatever necessary to enter it 2. Even it means making themselves "eunuchs" - Mt 19:12 a. I.e., remaining single, even though they were not "born thus from their mother's womb" b. In order to remain true to the teaching of Jesus 3. That such sacrifices might occur is implied in Mk 10:29-30;Lk 14:26
a. One must put Christ before all others, including one's spouse b. Doing so may even cause one to leave their spouse c. Yet the only situation in which one would be justified in doing so... 1) Would be if their marriage was unscriptural 2) For otherwise one is not to leave their spouse - cf. 1 Co 7:10-11 4. For those willing to live the celibate life if necessary... a. They will receive the ability to live by His Will - cf. Ph 4:13; Ep 3:20 b. They can provide more service to the Lord being single - cf. 1 Co 7:32-35 ...just as many single and widowed serve the Lord faithfully in celibacy! CONCLUSION
1. Any view of divorce and remarriage must take into consideration... a. The Word of God b. The nature of man and woman c. The sanctity of the union between man and woman created by God d. The consequences of rebelling against God, trying to separate what He has joined e. The value of entering "the kingdom of heaven" 2. The only course for faithful Christians is to comply with the teachings of Jesus... a. That divorce: 1) Is an indication of one's hardness of heart 2) Puts the spouse in a position to commit adultery when they remarry 3) Causes one who has divorced their spouse to commit adultery when they remarry b. That there is only one ground for divorce and remarriage: 1) Which is fornication 2) In which the innocent person has the right to divorce and remarry c. That celibacy is a viable option: 1) For those who desire to enter the kingdom of heaven 2) Who may find it necessary to "make themselves eunuchs" (remain celibate) in order to do so 3. For those who find themselves in "unlawful" (i.e., adulterous marriages - cf. Mk 6:17-18), there is forgiveness through the blood of Jesus... a. But as with any sin, forgiveness in conditioned upon repentance b. Just as the Jews who had married foreign wives needed to repent by putting them away (cf. Ezra 9-10) c. So one repents by leaving any relationship described as adultery May the Lord bless those with the faith to live according to His word,and may we be diligent in teaching our children what the Bible teachesregarding divorce and remarriage!
The Difficulty With Riches (19:16-26)
INTRODUCTION
1. A well known story in the life of Jesus involves His interview with a rich young ruler - Mt 19:16-26; Lk 18:18-27 2. In this story we find a man who was so right, yet wrong... a. He came to the right person - Mt 19:16 1) He came to Jesus 2) Who could tell Him the way to eternal life b. He asked the right questions - Mt 19:16b,20 1) "What good thing shall I do that I may have eternal life?" 2) "What do I still lack?" c. He certainly received the right answers - Mt 19:17-19,21 1) "...if you want to enter into life, keep the commandments" (suitable for one living under the OT covenant) 2) "If you want to be perfect, go, sell...give to the poor...and come, follow Me" (fitting for one who would become a disciple and follow Jesus during His ministry) d. But in the end, he made the wrong decision - Mt 19:22 1) He went away sorrowful 2) For he had great possessions 3. As rich young ruler went away sadly, Jesus told His disciples about the difficulty of riches... a. That it is hard for a rich man to enter the kingdom of God - Mt19:23
b. That it is easier for a camel to go through the eye of a needle - Mt 19:24 4. What is it about being rich that makes salvation so difficult? a. Are we aware of the dangers of riches? b. Do we understand the proper attitudes toward wealth, whether we are rich or poor? [Let's first consider...] I. THE DIFFICULTY WITH RICHES
A. THE ABSORBING INTEREST OF RICHES... 1. Riches do not satisfy, and we foolishly think that simply more riches will bring satisfaction - cf. Ecc 1:8; 5:10 2. With riches comes the preoccupation with them: how to use, maintain, store, etc. -- Like a black hole, the accumulation of riches can absorb what time and energy we have so that we have little for anything else (such as family, church, the Lord) B. THE DECEITFUL PROMISE OF RICHES... 1. Jesus warned about the deceitfulness of riches - Mt 13:22 2. Riches promise much, but really offer little in return a. They can easily disappear, rust, or be stolen - Pro 23:5;Mt 6:19
b. They cannot buy one's salvation - Psa 49:6-9,16-20 c. Neither can they protect one from God's wrath - Zeph 1:18 -- Riches can deceive one into thinking they are in need of nothing; the parable of the rich fool illustrates the folly of such thinking - Lk 12:16-21 C. THE FOOLISH PRIDE OF RICHES... 1. Wealth tends to promote a sense of arrogance and pride - cf. Deu 8:11-17 2. It was such pride that was the downfall of Sodom and Israel - Ezek 16:49-50; Hos 13:4-6 -- Blinded by such pride, one will not seek God - Pro 10:4 D. THE HARDENING SELFISHNESS OF RICHES... 1. The wealthy, while in a position to help others, often close up their hearts to the cry of the poor 2. This was one of Israel's sins - Amo 2:6; 5:11-12; 8:4-6 -- Abusing the poor to make money, failing to respond to their cries for justice, interested more in money than the welfare of the poor...such are problems that often afflict the rich [Certainly not all who are rich are guilty of such things. Some of themost godly people in the Bible were rich (Job, Abraham, Joseph, David,Solomon, Barnabas, Philemon, Lydia). But these are reasons why it isso hard for the rich to enter the kingdom of heaven. If they let mammonbecome their god, they will not be willing to serve the true God! (cf.Mt 6:24)
From what we have seen about the danger of wealth, let's now draw some...] II. LESSONS GLEANED FROM THE DIFFICULTY OF RICHES
A. THE FOLLY OF COVETOUSNESS... 1. Why be so anxious to be rich, when riches might prove to be a curse for us? 2. Besides, covetousness is viewed by God as a form of idolatry - Ep 5:5; Co 3:5 3. It not a sin to be rich, but the desire to be rich is wrong a. Those who desire to be rich will fall into temptation, and not go unpunished - 1 Ti 6:9; Pro 28:20 b. The love of money is a root of all kinds of evil - 1 Ti 6:10
1) For which some have strayed from the faith 2) And suffered many sorrows B. THE DUTY OF CONTENTMENT... 1. Contentment along with godliness is true wealth - 1 Ti 6:6-7 a. "He is richest who is content with the least." - Socrates (470-399 B.C.) b. "Contentment comes not so much from great wealth as from few wants" - Croft M. Pentz (The Complete Book of Zingers) 2. Contentment is a virtue that is learned - e.g., Ph 4:11-12 a. By having a proper perspective on life - 1 Ti 6:7 1) "You can't take it with you" 2) Ever see a hearse pulling a U-Haul trailer? b. By understanding what is truly essential in life - 1 Ti 6:8 1) Food and clothing...anything more is a luxury 2) Realizing this, we will appreciate how blessed we are! 3. Therefore Christians are to be content with what things we have - He 13:5 C. THE NEED FOR SYMPATHY FOR THE RICH... 1. Jesus loved the rich young ruler - Mk 10:21 a. We should certainly love those who are rich b. We should not be envious, nor despise them 2. If the rich are overcome by their riches, we should bear in mind... a. That the desire to be rich affects both the rich and those who want to be rich b. That the rich face many temptations that the poor do not 3. The rich are in need of salvation as much as the poorest beggar - Ro 3:23; 6:23 D. FAITH IN THE POWER OF GOD... 1. Though it is hard for a rich person to be saved, it is not impossible - Mt 19:23-26 a. No one can save themselves, whether rich or poor b. But God can save the rich by His own power, through the gospel - Ro 1:16-17 2. There were many rich people who became Jesus' disciples a. Those that supported Him during His earthly ministry - Lk8:1-3
b. Others such as Zaccheus, Matthew, Barnabas, Lydia, Aquila and Priscilla, Gaius, Philemon c. Such people used their riches in service to God and others - cf. 1 Ti 6:17-19 3. Therefore... a. The rich should have the gospel preached to them b. We should pray for the rich c. We should rejoice greatly that there are rich men and women in the kingdom of God CONCLUSION
1. The issue of wealth and riches is often one of contention... a. The poor are often envious of the rich b. The rich often despise the poor 2. But riches and poverty both have their difficulties... a. Wealth can one make one arrogant, less receptive to the gospel and the kingdom b. Poverty can make one bitter, filled with envy of others 3. Whether rich or poor, we should all be aware... a. Of our need for salvation that comes only by the grace of God b. That we can share together in the riches of salvation Have you become an heir to the "unsearchable riches of Christ"?
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