3 Pharisees came to him, testing him and saying, “Is it lawful for a man to divorce his wife for any reason?”
4 He answered, “Haven’t you read that he who made them from the beginning made them male and female,
5 and said, ‘For this cause a man shall leave his father and mother, and shall be joined to his wife; and the two shall become one flesh’?
6 So that they are no more two, but one flesh. What therefore God has joined together, don’t let man tear apart.”
7 They asked him, “Why then did Moses command us to give her a certificate of divorce and divorce her?”
8 He said to them, “Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so.
9 I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery.”
10 His disciples said to him, “If this is the case of the man with his wife, it is not expedient to marry.”
11 But he said to them, “Not all men can receive this saying, but those to whom it is given.
12 For there are eunuchs who were born that way from their mother’s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven’s sake. He who is able to receive it, let him receive it.”
13 Then little children were brought to him that he should lay his hands on them and pray; and the disciples rebuked them.
14 But Jesus said, “Allow the little children, and don’t forbid them to come to me; for the Kingdom of Heaven belongs to ones like these.”
15 He laid his hands on them, and departed from there.
16 Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?”
17 He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.”
18 He said to him, “Which ones?” Jesus said, “‘You shall not murder.’ ‘You shall not commit adultery.’ ‘You shall not steal.’ ‘You shall not offer false testimony.’
19 ‘Honor your father and your mother.’ And, ‘You shall love your neighbor as yourself.’”
20 The young man said to him, “All these things I have observed from my youth. What do I still lack?”
21 Jesus said to him, “If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me.”
22 But when the young man heard this, he went away sad, for he was one who had great possessions.
23 Jesus said to his disciples, “Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty.
24 Again I tell you, it is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:4–6See the wisdom of the Teacher. Being asked, "Is it lawful," He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, "And they twain, shall be one flesh."
See the wisdom of the Teacher. Being asked, "Is it lawful," He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, "And they twain, shall be one flesh."
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:1–8; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:13–14Not because they liked not that they should have benediction of the Saviour’s hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications of those that brought them. … And He said distinctly, "Of such is the kingdom of heaven," not Of these, to shew that it was not years, but disposition that determined His judgment, and that the reward was promised to such as had like innocence and simplicity.
Not because they liked not that they should have benediction of the Saviour’s hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications of those that brought them. … And He said distinctly, "Of such is the kingdom of heaven," not Of these, to shew that it was not years, but disposition that determined His judgment, and that the reward was promised to such as had like innocence and simplicity.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:13–15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:16–22But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially in making charges against any. Moreover Mark removes all suspicion of this kind, for he says that he came to Him, and knelt before Him; and that Jesus when He looked on him, loved him.
But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially in making charges against any. Moreover Mark removes all suspicion of this kind, for he says that he came to Him, and knelt before Him; and that Jesus when He looked on him, loved him.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:16–22; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:8For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection.
For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:1–8; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 19:7–8he did not lay down a law about divorces, so as to give them the seal of his approbation, but as the wickedness of men could not be restrained in any other way, he applied what was the most admissible remedy, that the husband should, at least, attest the chastity of his wife. For the law was made solely for the protection of the women, that they might not suffer any disgrace after they had been unjustly rejected.
he did not lay down a law about divorces, so as to give them the seal of his approbation, but as the wickedness of men could not be restrained in any other way, he applied what was the most admissible remedy, that the husband should, at least, attest the chastity of his wife. For the law was made solely for the protection of the women, that they might not suffer any disgrace after they had been unjustly rejected.
John Calvin, Commentaries, on 19:3–9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 19:24thus, when the Jews would express anything that was rare and unusual, difficult and impossible, they used a like saying with this. … perhaps thou art one of Pombeditha (a school of the Jews in Babylon) , "who make an elephant pass through the eye of a needle". … All which show, that there is no need to suppose, that by a camel is meant, not the creature so called, but a cable rope, as some have thought; since these common proverbs manifestly make it appear, that a creature is intended, and which aggravates the difficulty: the reason why instead of an elephant, as used in most of the above sayings, Christ makes mention of a camel, may be, because that might be more known in Judea, than the other; and because the hump on its back would serve to make the thing still more impracticable.
thus, when the Jews would express anything that was rare and unusual, difficult and impossible, they used a like saying with this. … perhaps thou art one of Pombeditha (a school of the Jews in Babylon) , "who make an elephant pass through the eye of a needle". … All which show, that there is no need to suppose, that by a camel is meant, not the creature so called, but a cable rope, as some have thought; since these common proverbs manifestly make it appear, that a creature is intended, and which aggravates the difficulty: the reason why instead of an elephant, as used in most of the above sayings, Christ makes mention of a camel, may be, because that might be more known in Judea, than the other; and because the hump on its back would serve to make the thing still more impracticable.
John Gill, An Exposition of the Old and New Testament, on 19:24; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 19:13–14That 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 Gen 48:14,20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. … Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom.
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 Gen 48:14,20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. … Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom.
John Wesley, Explanatory Notes upon the New Testament, on 19:13–15; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 19:3Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mat 5:31) were divided on this question--a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.
Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mat 5:31) were divided on this question--a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Matthew 19
Matthew 19:3–24, World English Bible
Matthew 19 in the Bible · Told in the Story: Chapter 46, Let the Children Come
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:4–6See the wisdom of the Teacher. Being asked, "Is it lawful," He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, "And they twain, shall be one flesh."
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:1–8; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:13–14Not because they liked not that they should have benediction of the Saviour’s hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications of those that brought them. … And He said distinctly, "Of such is the kingdom of heaven," not Of these, to shew that it was not years, but disposition that determined His judgment, and that the reward was promised to such as had like innocence and simplicity.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:13–15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:16–22But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially in making charges against any. Moreover Mark removes all suspicion of this kind, for he says that he came to Him, and knelt before Him; and that Jesus when He looked on him, loved him.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:16–22; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 19:8For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 19:1–8; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Matthew 19:7–8he did not lay down a law about divorces, so as to give them the seal of his approbation, but as the wickedness of men could not be restrained in any other way, he applied what was the most admissible remedy, that the husband should, at least, attest the chastity of his wife. For the law was made solely for the protection of the women, that they might not suffer any disgrace after they had been unjustly rejected.
John Calvin, Commentaries, on 19:3–9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 19:24thus, when the Jews would express anything that was rare and unusual, difficult and impossible, they used a like saying with this. … perhaps thou art one of Pombeditha (a school of the Jews in Babylon) , "who make an elephant pass through the eye of a needle". … All which show, that there is no need to suppose, that by a camel is meant, not the creature so called, but a cable rope, as some have thought; since these common proverbs manifestly make it appear, that a creature is intended, and which aggravates the difficulty: the reason why instead of an elephant, as used in most of the above sayings, Christ makes mention of a camel, may be, because that might be more known in Judea, than the other; and because the hump on its back would serve to make the thing still more impracticable.
John Gill, An Exposition of the Old and New Testament, on 19:24; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 19:13–14That 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 Gen 48:14,20. The disciples rebuked them - That is, them that brought them: probably thinking such an employ beneath the dignity of their Master. … Of such is the kingdom of heaven - Little children, either in a natural or spiritual sense, have a right to enter into my kingdom.
John Wesley, Explanatory Notes upon the New Testament, on 19:13–15; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 19:3Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mat 5:31) were divided on this question--a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 19:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.