Jesus taught about forgiveness with shocking clarity, and then He moved on to the other side of the Jordan, where He healed the crowds, addressed the Pharisees about marriage and divorce, blessed the little children and talked about the difficulty for rich people of entering the kingdom of heaven. It’s hard when you have no need.
1) V1-12 – 1When Jesus had finished saying these things, He left Galilee and went into the region of Judea to the other side of the Jordan. 2Large crowds followed Him, and He healed them there. 3Some Pharisees came to Him to test Him. They asked, “Is it lawful for a man to divorce his wife for any and every reason?” 4“Haven’t you read,” He replied, “that at the beginning the Creator ‘made them male and female’ [Genesis 1:27], 5and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’ [Genesis 2:24]? 6So they are no longer two, but one. Therefore what God has joined together, let man not separate.” 7“Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?” 8Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. 9I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery.” 10The disciples said to Him, “If this is the situation between a husband and wife, it is better not to marry.” 11Jesus replied, “Not everyone can accept this word, but only those to whom it has been given. 12For some are eunuchs because they were born that way; others were made that way by men; and others have renounced marriage [Or have made themselves eunuchs] because of the kingdom of heaven. The one who can accept this should accept it.”
The Pharisees test Jesus by asking Him about divorce, specifically if it is “lawful for a man to divorce his wife for any and every reason” (v3). John Calvin explains their efforts, saying, “If Christ reply in the negative, they will exclaim that He wickedly abolishes the Law; and if in the affirmative, they will give out that He is not a prophet of God, but rather a pander, who lends such countenance to the lust of men. Such were the calculations which they had made in their own minds; but the Son of God, who knew how to ‘take the wise in their own craftiness’ (Job 5:13), disappointed them, sternly opposing unlawful divorces, and at the same time showing that He brings forward nothing which is inconsistent with the Law. For He includes the whole question under two heads: that the order of creation ought to serve for a law, that the husband should maintain conjugal fidelity during the whole of life; and that divorces were permitted, not because they were lawful, but because Moses had to deal with a rebellious and intractable nation.”
Matthew Henry’s words are helpful as well: “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.”
The law of that day allowed a man to divorce his wife for any reason, and many men, even among the religious leaders, took advantage of this manmade rule to do significant harm to women. So if Jesus says divorce is not permitted for any and every reason, then the Pharisees, along with many other men in that culture, will accuse Him of voiding the rule of their ways, which seemed to have Mosaic approval, as they will later appeal, and which would cause Jesus to seem intolerable to those who seemingly mattered most in the eyes of the Pharisees – the men who held the power. But if Jesus affirms the traditional law of the land, the Pharisees would hypcritically declare Him to be encouraging such morally distasteful behavior, because they knew in their hearts that divorce was sinful, though many of them may have engaged in its practice.
In v4-6, Jesus answers their question with a question, putting the blame on them for not knowing what the Scriptures teach on the subject. Jesus appeals to creation (Genesis 1), where God made one man and one woman and united them into one entity for procreation and mutual assistance (Genesis 2); He even says that marriage is the only reason a child should leave his parents, that bond of family being so tight knit. And then Jesus reminds them of the law that what God has joined together must not be separated by man. In other words, Jesus says, “Divorce is wrong.” Calvin comments, “[Jesus] declares that it is not in the power of the husband to dissolve the marriage; likewise He forbids all others to confirm by their authority unlawful divorces; for the magistrate abuses his power when he grants permission to the husband to divorce his wife. But the object which Christ had directly in view was,that every man should sacredly observe the promise which he has given, and that those who are tempted, by wantonness, wicked dispositions, to divorce, may reflect [on God’s sovereignty in creating humanity and the institution of marriage].”
The Pharisees appeal then to Moses in v7 to attempt to prove that Jesus is wrong to disregard the concept of divorce for any and every reason. And Jesus replies with an explanation in v8-9, saying that God permitted divorce not because it is right and good, but only because of stubborn humanity, and only in the circumstance of marital unfaithfulness. In other words, through Moses, God makes an exception to His original declaration that divorce is wrong, in all liklihood, for the safety of humanity – namely the protection of women and children from the wickedness of lustful men – and to uphold the value of marriage / family. Calvin said so long ago what our nation only in modernity fails to consider, “If the institution of marriage is to be reckoned an inviolable law, it follows that whatever swerves from it does not arise from its pure nature, but from the depravity of men.”
Much has been discussed in regard to the words of Jesus here. Divorce is never good and right, but certainly permissible in the case of unfaithfulness (adultery); beyond that reason, does Jesus leave an open door for other reasons? What about abuse? How should abuse be defined? Neglect? Abandonment? We should consider the safety of the individuals involved, as that appears to be a concern of the Lord in this instance. Likewise, in all that we do, think, and say, we should seek God’s Kingdom and His glory. What circumstances within a marriage relationship would bring God glory? Repentance and reunification and restoration to faithfulness are certainly correct, but sometimes, especially when one partner is an unbeliever, as Paul discusses in 1 Corinthians 7, abandonment effectively forces divorce and frees the believer from that difficult circumstance, enabling him or her to bring God glory in a new way.
In v10-12, Jesus speaks privately to His disciples in more detail about the subject. They tell Jesus that His teaching here is difficult, and they wonder if it would be better to remain unmarried. It seems their attitudes have been significantly affected by their culture; they seem to be saying, “If marriage is meant to be SO permanent, maybe it is better not to marry, for surely the difficulties of marriage outweigh the blessings!” Jesus doesn’t say they are wrong; no doubt marriage is a big challenge. Instead, He replies in v11, “Not everyone can accept this word,” and elaborates in v12. Some are born to be single; it’s easy for them not to seek out a marriage relationship (they can live without lust). Others are widowed at an early age; it’s part of the path that God has planned for them, and it may be a challenge. Still others simply choose not to marry to further serve the Lord; there’s an element to Christian service that should be respected when considering whether or not to marry. Each must be convinced in his own mind about his circumstances and strive to honor the Lord where he is. Whatever the decision, marriage should not be entered into with considering it!
2) V13-22 – 13Then little children were brought to Jesus for Him to place His hands on them and pray for them. But the disciples rebuked those who brought them. 14Jesus said, “Let the little children come to Me, and do not hinder them, for the kingdom of heaven belongs to such as these.” 15When He had placed His hands on them, He went on from there. 16Now a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?” 17“Why do you ask Me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, obey the commandments.” 18“Which ones?” the man inquired. Jesus replied, “‘Do not murder, do not commit adultery, do not steal, do not give false testimony, 19honor your father and mother’ [Exodus 20:12-16; Deuteronomy 5:16-20], and ‘love your neighbor as yourself’ [Leviticus 19:18].” 20“All these I have kept,” the young man said. “What do I still lack?” 21Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.” 22When the young man heard this, he went away sad, because he had great wealth.
I think it no coincidence that on the heels of this challenging discussion about marriage “little children were brought to Jesus” (v13). And it might be quite revealing of both the disciples’ sin nature and Jesus’ selfless, parental love to see the different reactions. “The disciples rebuked those who brought them” (v13), while Jesus said, “Let the little children come to Me, and do not hinder them, for the kingdom of heaven belongs to such as these” (v14). The disciples, it appears, weren’t parents, yet Jesus is called “Everlasting Father” (Isaiah 9:6), and shows His perfect Fathering skill by cherishing the little ones who are brought to Him for blessing. Matthew Henry says, “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 Savior that He may bless them with spiritual blessings.”
Moving on, Jesus meets a man who asks Him what good deed he must do to get eternal life (v16). This inquiry is translated differently across the English versions. Some make the man out to call Jesus a “good” Teacher, while others emphasize the word “good” alongside the perceived-as-necessary works to gain God’s favor; in fact, the Greek word “agathos,” translated “good,” appears twice in the actual text, so perhaps the man realizes that both Jesus is a good teacher and good works are important in the pursuit of a godly life. Likewise, comparing this passage in Matthew with the same accounts in Mark 10:17 and Luke 10:25 show a different Greek word used for the action of obtaining eternal life. Here, the Greek word “echo” is translated as “get” or “have,” while Mark and Luke use the Greek word “kleronomeo,” which is “inherit.” Though they both refer to obtaining and possessing something, the words are quite different, with the former conveying the idea of earning and the latter receiving by grace or chance (lot).
Anyway, Jesus responds rather harshly, saying that there is only One who is good, and therefore obedience to Him is the prerequisite for life. The man counters with an inquiry into the commands of God, wondering which of the commands are essential for obtaining eternal life. And Jesus counters again, listing the Ten Commandments’ second tablet laws, which relate to interpersonal relationships. The man claims to have been obedient to these, though he undoubtedly has failed – as we all have – miserably in reality. Then Jesus, knowing his wealthy status, strikes him where it hurts by demanding that he go and sell everything he possesses and give it to the poor and come back to follow Jesus. The man “went away sad, because he had great wealth” (v22). Interestingly, the man wanted to possess eternal life, but he wasn’t willing to let everything else he already possessed go. So his desire for life was proven to be lesser than his desire for earthly possessions. Matthew Henry says, “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 behooves us to try ourselves in these matters, for the Lord will try us.”
3) V23-30 – 23Then Jesus said to His disciples, “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. 24Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” 25When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” 26Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” 27Peter answered Him, “We have left everything to follow You! What then will there be for us?” 28Jesus said to them, “I tell you the truth, at the renewal of all things, 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. 29And everyone who 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. 30But many who are first will be last, and many who are last will be first.”
So the rich man walks away sad and empty handed, with no eternal life due to his materialistic selfishness. And Jesus explains to His disciples, “It is hard for a rich man to enter the kingdom of heaven” (v23); He illustrates in v24, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” And the disciples “were greatly astonished” and wondered who could be considered saved if not a rich man (v25). See, the perception, going back to Abraham and the rest of the patriarchs, was that wealthy people had obtained God’s favor, and if anybody was considered worthy of salvation from sin and eternal life (notice that these topics were in fact pressing issues of the day), it was them. This fact is certainly one reason Jesus’ ministry was so exciting – He was spending time not with the wealthy and spiritual elite who could boost His pocketbook and/or reputation, but with the poor and culturally downtrodden, average folks who had nothing to offer Him in return.
Jesus goes on to answer the disciples’ inquiry about who can be saved by saying, “With man this is impossible, but with God all things are possible” (v26). Salvation is impossible for humanity, because of sin, and the sin nature. Henry goes on, “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… 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… 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 [the camel through the eye of a needle], 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? …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.”
Salvation is all of grace; no man can conjure up a way to fit the camel through the needle’s eye. And Peter hears Jesus loud and clear, for he responds with the truth that the disciples left everything for Jesus. They may not have been wealthy, but they were still willing to leave it all, proving Jesus’ point, that it’s surely harder to forgo much than to forgo little, and if you’re not willing to forgo whatever you have to gain the Kingdom of God, then you can’t possibly possess it. And Peter wants to know the result of their efforts. Jesus promises eternal life and inheritance beyond what can be fathomed. Matthew Henry concludes, “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 judgment on those who will be judged according to their doctrine. This sets forth the honor, dignity, and authority of their office and ministry.” In fact, everyone who forsakes possessions and pleasures for the sake of Christ’s gospel will be eternally blessed. And Jesus concludes with v30, “But many who are first will be last, and many who are last will be first.” Still today, some confuse wealth with God’s blessing, seeing the successful as God’s favorites. As Matthew Henry says, “May God give us faith to rest in…His promise; then we shall be ready for every service or sacrifice… The heavenly inheritance is not given as earthly ones are, but according to God’s pleasure.”
Bible text from
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