Bullet Point Bible - Matthew 19

Jesus Teaches on Divorce

¹ Now when Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River.² Large crowds followed him, and he healed them there.³ Then some Pharisees came to him in order to test him. They asked, "Is it lawful to divorce a wife for any cause?"⁴ He answered, "Have you not read that from the beginning the Creator madethem male and female ,⁵ and said, ' For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh '?⁶ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate."⁷ They said to him, "Why then did Moses command us to give a certificate of dismissal and to divorce her?"⁸ Jesus said to them, "Moses permitted you to divorce your wives because of your hard hearts, but from the beginning it was not this way.⁹ Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery."

Jesus moves his ministry from Galilee towards Jerusalem, entering the region of Perea (Judea beyond the Jordan).
The Pharisees' question aimed to trap Jesus, likely referencing the debate between the schools of Hillel (divorce for any reason) and Shammai (divorce only for adultery).
Jesus appeals to God's original design in creation (Genesis 1:27, Genesis 2:24) as the ultimate authority, superseding later interpretations or concessions.
Jesus emphasizes the profound unity ("one flesh") intended by God in marriage, highlighting its sacredness and permanence.
The phrase "what God has joined together" elevates marriage beyond a mere social contract to a divinely instituted union.
Jesus clarifies that Moses' provision for a certificate of divorce (Deuteronomy 24:1-4) was a concession due to human sinfulness ("hard hearts"), not God's ideal.
Jesus restores the original intent, stating that divorce followed by remarriage constitutes adultery, except in cases of "sexual immorality" (Greek: *porneia*).
The term *porneia* likely refers to various forms of sexual sin, including adultery, premarital sex, or possibly incestuous relationships forbidden in Leviticus 18.
This teaching sets a high standard for marriage, reflecting the values of the Kingdom of Heaven.

Jesus Teaches on Celibacy

¹⁰ The disciples said to him, "If this is the case of a husband with a wife, it is better not to marry!"¹¹ He said to them, "Not everyone can accept this statement, except those to whom it has been given.¹² For there are some eunuchs who were that way from birth, and some who were made eunuchs by others, and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it."

The disciples' reaction highlights the radical nature of Jesus' teaching on divorce in their cultural context; they see lifelong commitment as potentially too difficult.
Jesus acknowledges that his teaching on marriage (and by implication, the alternative of celibacy) is challenging and not universally achievable ("Not everyone can accept this statement").
Acceptance of this teaching, whether regarding the permanence of marriage or the calling to celibacy, is presented as a gift or enablement from God ("only those to whom it has been given").
Jesus uses the example of "eunuchs" to illustrate different reasons for not marrying.
He identifies three types: those born unable to marry, those forcibly made eunuchs (common in ancient courts), and those who voluntarily choose celibacy "for the sake of the kingdom of heaven."
This third category refers to voluntary renunciation of marriage to dedicate oneself more fully to God's service, a path exemplified later by the Apostle Paul (1 Corinthians 7:7-8).
Jesus affirms the validity of both marriage (as per verses 4-6) and voluntary celibacy undertaken for kingdom purposes.
The final phrase, "{{The one who is able to accept this should accept it}}," suggests that the path of celibacy is a specific calling, not a universal command or superior state.

Jesus Blesses the Children

¹³ Then little children were brought to him for him to lay his hands on them and pray. But the disciples scolded those who brought them.¹⁴ But Jesus said, "Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these."¹⁵ And he placed his hands on them and went on his way.

Parents bringing children for Jesus' blessing reflects a common Jewish practice and their belief in Jesus' spiritual authority.
The disciples likely viewed the children as unimportant or a distraction from Jesus' more "serious" work, reflecting common adult attitudes of the time.
Jesus rebukes the disciples, emphasizing the value He places on children.
His statement, "{{the kingdom of heaven belongs to such as these}}," is pivotal. It suggests that qualities often associated with children – humility, trust, dependence – are essential for entering the kingdom (cf. Matthew 18:3-4).
Jesus is not saying the kingdom is only for literal children, but for those who approach God with child-like faith and lack of pretense.
The act of laying hands was a traditional way to confer blessing and invoke God's favor.
This incident serves as a practical illustration of the humility required for kingdom entrance, contrasting with the self-importance implied by the disciples' actions and the self-reliance of the rich man in the next passage.

The Rich Young Man

¹⁶ Now someone came up to him and said, "Teacher, what good thing must I do to gain eternal life?"¹⁷ He said to him, "Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments."¹⁸ "Which ones?" he asked. Jesus replied, Do not murder, do not commit adultery, do not steal, do not give false testimony,¹⁹ honoryour father and mother, and love your neighbor as yourself ."²⁰ The young man said to him, "I have wholeheartedly obeyed all these laws. What do I still lack?"²¹ Jesus said to him, "If you wish to be perfect, go sell your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me."²² But when the young man heard this he went away sorrowful, for he was very rich.

The man's question reveals a common perspective: seeking eternal life through meritorious deeds ("what good thing must I do?").
Jesus redirects the man's focus from "good things" to the source of all goodness – God Himself.
Jesus initially points the man to the Law (Exodus 20:12-16; Deuteronomy 5:16-20; Leviticus 19:18), specifically the commandments dealing with relationships, which the man claims to have kept.
Jesus' inclusion of "love your neighbor as yourself" (Leviticus 19:18) summarizes the second table of the Law and sets the stage for the ultimate test.
The man's question, "What do I still lack?" suggests an awareness that mere external observance might not be enough, yet he likely didn't expect Jesus' radical answer.
Jesus' call to sell possessions and give to the poor was a specific challenge to this individual, targeting the idol (wealth) that stood between him and full devotion to God. "Perfect" here means complete or mature in commitment.
The command is twofold: detach from earthly treasure ("sell your possessions") and attach to heavenly treasure and Jesus ("follow me").
The man's sadness reveals his deep attachment to his wealth; it was the "one thing" he valued more than following Jesus completely. His riches were his real master (cf. Matthew 6:24).
This encounter illustrates that obeying the commandments externally is insufficient without a heart fully surrendered to God, where nothing is held back.

The Difficulty of Riches

²³ Then Jesus said to his disciples, "I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!²⁴ Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God."²⁵ The disciples were greatly astonished when they heard this and said, "Then who can be saved?"²⁶ Jesus looked at them and replied, "This is impossible for mere humans, but for God all things are possible."

Jesus uses the rich man's departure to teach about the spiritual danger of wealth.
Wealth often leads to self-reliance, pride, and attachment to the world, making it "hard" to humbly enter God's kingdom.
The "camel through the eye of a needle" is a vivid hyperbole emphasizing the extreme difficulty, perhaps even impossibility from a human standpoint, for the rich to enter the kingdom. Attempts to soften this (e.g., a small gate called the "Needle's Eye") lack historical evidence and miss the point of the hyperbole.
The disciples' astonishment stems from the common belief that wealth was a sign of God's blessing and favor. If the rich struggled to be saved, who could possibly succeed?
Their question, "Who then can be saved?" reflects their despair, realizing the universal human inability to meet God's standard on their own.
Jesus' answer shifts the focus from human effort to divine power: salvation is impossible for humans (rich or poor) based on their own merit or ability, but entirely possible through God's grace and intervention.
This highlights that salvation is not about achieving a certain level of detachment from wealth, but about God's gracious work in a person's heart, enabling them to trust Him above all else.

Rewards for Discipleship

²⁷ Then Peter said to him, "Look, we have left everything to follow you! What then will there be for us?"²⁸ Jesus said to them, "I tell you the truth: In the age when all things are renewed, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.²⁹ And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life.³⁰ But many who are first will be last, and the last first.

Peter, perhaps contrasting the disciples' sacrifice with the rich man's refusal, asks about their reward for leaving everything to follow Jesus.
Jesus affirms that their sacrifice will be rewarded significantly in the future eschatological kingdom ("In the age when all things are renewed," Greek: *palingenesia*).
The promise of sitting on twelve thrones signifies positions of authority and honor alongside Christ in His kingdom, specifically in relation to the restored people of God ("twelve tribes of Israel").
Jesus broadens the promise beyond the Twelve: anyone who makes significant sacrifices ("left houses...fields") for His sake will receive abundant blessings.
The "hundred times as much" likely refers primarily to spiritual blessings and the fellowship of the new community of faith in this life, though it culminates in inheriting eternal life.
The final saying (v. 30) serves as both a warning and an encouragement. Worldly status ("first") may be reversed in God's kingdom, while those considered "last" (like the disciples who sacrificed everything) will be elevated.
This principle challenges human standards of greatness and warns against presumption (like Peter's question might imply) or judging based on appearances (like the rich man's status). It emphasizes God's sovereign and often surprising economy.
This verse acts as a bridge to the parable of the Workers in the Vineyard in Matthew 20, which illustrates this "first will be last" principle.

The Bullet Point Bible

Matthew 19