Matthew 19.

1-12
Laurens Pruis

Translation
1. And when Jesus had finished these words, he left from Galilee and went into the
district Judea across the Jordan.
2. And large crowds followed him and he healed them there.
3. And Pharisees came to him, testing him, saying: Is it permissible for a man to divorce
his wife for any reason?
4. But he answered and said: Have you not read that the one who made them from the
beginning, male and female he made them,
5. and said, for this reason a man will leave father and mother and will be cleaving to his
wife and the two will be one flesh,
6. so they are no longer two but one flesh. What God had united, let no man separate.
7. They said to him: Why did Moses then instruct to give a certificate of divorce and
divorce her?
8. He said to them: Moses, for the hardness of your heart, allowed you to divorce your
wives, but it was not so from the beginning.
9. But I say to you: Whoever divorces his wife, except for sexual immorality, and
marries another, commits adultery. The one who has been divorced and marries,
commits adultery.
10. The disciples said to him: If this is the charge on a man and a woman, it is better not
to remarry.
11. But he said to them: Not all receive these words, but to those to whom it has been
given.
12. For there are eunuchs whom from their mother’s womb were such, and there are
eunuchs whom emasculated by men, and there are eunuchs whom emasculate
themselves for the Kingdom of Heaven. The one able to receive, let him receive.

Textual Observations
19.1 This verse represents one of the five ‘when Jesus finished’ texts, serving as a
conclusion/bookend to the five discourse sections respectively (cf. 7:28; 11:1;
13:53; 26:1). Here, it closes Jesus’ instructions that had started in 18:1. Also,
there is geographic transition happening: Jesus returns to ‘Judea across the
Jordan’.
19.2 Jesus continues his powerful ministry as crowds follow him and he keeps
healing them. Matthew seems to stress the location, as he includes that the
healing happened ‘there’ (‘ἐκεῖ’).
19.3 This is the second time in Matthew’s Gospel that Pharisees come to Jesus to
test/tempt (‘πειρἀζω’) him (see 16:1). Their question, in other words, is not
genuine. It comes from a wicked motivation. This makes sense in light of
12:14, which marks a turning point in the Pharisees approach to Jesus; they
want to destroy him. This wicked attitude is reflected here.
19.4-6 Jesus, instead of engaging in an interpretative discussion on Deuteronomy 24:1,
takes them back all the way to creation. He also implicitly condemns the
Pharisees for not reading their Bibles! Jesus brilliantly and legitimately dodges
any controversy by simply going back to the blueprint in Genesis 1:27 and
 2:24. God made humanity male and female, and in their complementarity the
two are to become one flesh. God has gloriously designed it this way and no
one should separate this God-instituted unity.
19.7 As one would expect, however, the Pharisees pit Moses against Jesus’ answer.
It is a move that reveals more about them than about Jesus. Instead of
understanding the function of the law of Moses in light of redemptive history,
they are fixated building an all-encompassing and scrupulous system of rules
and regulations that can deal with every hypothetical situation. Jesus, however,
forces them to step back and consider the law of Moses as part of the larger
story of the Scriptures.
19.8-9 In light of this, Jesus’ answer makes sense. In no way does he believe Genesis
and Deuteronomy contradict; Deuteronomy simply acknowledges its location in
redemptive history. Were it not for the fallen state of the people, such a
provision would never have been needed, Jesus implies. But what is even more
striking is what Jesus says next. He instructs his followers that any (remarriage
after) divorce, except for reasons of sexual immorality, is to be considered
adultery. With Jesus, the Mosaic provision has come to an end. Also, Jesus
focuses the divorce question where it belongs: the heart. Jesus gets to the heart
of the issue, and does not get bogged down by detailed discussions on
hypothetical situations.
19.10 As Davies and Allison point out, the disciples, once again, misunderstand
Jesus’ words. Jesus is exalting the beauty and goodness of the monogenous
marital union. They observe: “The correct inference from Jesus’ exaltation of
monogamy is hardly the exaltation of celibacy. But the disciples, holding a
view of marriage and divorce akin to that in Ecclus 25:16–26, and reasoning
that a lifetime of commitment to one woman is more burdensome than no
involvement at all, reach a conclusion also reached by certain Essenes and
Greek and Roman philosophers: it is better not to marry.”1 Or, as my translation
above reflects, Pennington believes the disciples are concerned about
remarriage. If this is the charge (“αιτία”) upon remarriage, one should not
remarry.
19.11- Instead of reiterating the point he has just made, Jesus takes the opportunity to
12 also say something about celibacy. But as clear as his instructions concerning
marriage were, so cryptic are his instructions concerning celibacy. Yet, it seems
that Jesus is teaching that there is a special class of disciples who, because of
their commitment to the work of the kingdom, abstain from marriage. Davies
and Allison observe: “Members of this class are not literal castrates nor
impotent by nature. They are indeed unmarried, but not because they cannot
take a wife but rather because they will not—because the duty placed upon
them by the kingdom of heaven is such that it is best discharged outside the
confines of marriage.”2 Instead of using his characteristic phrase: “the one
having ears to hear, let him hear” (“ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω”; see e.g.
Matt. 11:15), on this occasion Jesus says, “the one able to receive, let him
receive” (“ὁ δυνάμενος χωρεῖν, χωρείτω”), clearly marking out a specific group
of people “to whom it is given” (“οἷς δέδοται”), for “not all receive these
words” (“οὐ πάντες χωροῦσι τὸν λόγον τοῦτον”).

1
W. D. Davies and Dale C. Allison Jr., A Critical and Exegetical Commentary on the Gospel according to Saint
Matthew, vol. 3, International Critical Commentary (London; New York: T&T Clark International, 2004), 19.
2
Davies and Allison, A Critical and Exegetical Commentary on the Gospel according to Saint Matthew, vol. 3,
23.
Narrative Analysis
- Our text is found at the end of the fourth discourse section in Matthew’s Gospel. As
observed above, the first verse demarcates this structural reality. We move into the
fourth ‘narrative’ section, which, as our text makes clear, does not mean there is no
teaching woven in. The fourth discourse focused particularly on how the Christ-
assembly, the community of disciples Jesus is forming, is supposed to deal with one
another, especially given the reality of sin and interpersonal difficulties. It is, as it
were, a ‘household code’ for the new people of God.3 In line with this, then, the issue
coming up in our text is about marriage and divorce.
- As mentioned above, the geographic demarcation seems to be of particular
significance as well here. Davies and Allison observe, “Neither ‘Judaea’ nor ‘the
region beyond the Jordan’ has been mentioned since chapters 3 and 4, which
recounted the commencement of the ministry. Thus the story begins to come full
circle. The places around which the action centred at the beginning (2:3; 3:1; 4:25)
will be the focus of activity at the end. Opening and closing mirror each other in their
common geography.”4
- The debate the Pharisees try to lure Jesus into is an interesting one. The way Jesus
deals with it is even more interesting. Like we have seen earlier in the Gospel, Jesus is
not engaging these debates as just another interpreter/rabbi. Even though he certainly
upholds the Mosaic law and those not flatly contradict or denies its contents, he does
repeatedly make unexpected moves. Just like he repeatedly did in Matthew 5, Jesus
throws in a “but I say to you” (“λέγω δὲ ὑμῖν”), and moves to the heart of the matter.
In our text, however, this does not explain everything. Jesus, here, seems to imply that
Deuteronomy 24:1 does not necessarily reflect a permanent or perfect situation. He
even seems to puts it out of operation. He interprets it as a concession on God’s part.
However, in light of his hermeneutic in Matthew 5, this does make sense. In Matthew
5, Jesus’ “but I say to you” statements flow out of an important principle, namely, that
Jesus’ disciples are supposed to have a righteousness that exceeds that of the Scribes
and Pharisees (5:20). After all, Jesus came to fulfill the law, not abolish it (5:17)—in
other words, its ultimate purpose is going to be realized. The era of the new covenant
has dawned, the Kingdom of Heaven is coming, restoration is coming. Concessions
for hard-heartedness is no longer part of this. The inferiority of the Mosaic
instructions in comparison to Jesus’ teaching comes to the fore. Davies and Allison
put it well: “The coming of the kingdom is the beginning of the restoration of
paradise, the union of creation and redemption, the final realization of what God
intended from the beginning.”5 The hermeneutical principle of ‘not-abolishing-but-
fulfilling’ and ‘greater righteousness’ explains well what happens here.

Canonical Significance
Deuteronomy 10:16: Hardness of Heart
- As Jesus explains why there was a ‘concession’ in the Mosaic law for divorce, he
argues that it was because of the ‘hard-heartedness’ (‘σκληροκαρδία’) of the people.
This particular word is very rare, as it only occurs three times in the New Testament
(here, Mark 10:5 and 16:14) and only twice in the Greek translation of the Old
3
I have taken this observation from Jonathan Pennington’s lectures in a class on the Gospel of Matthew at the
Southern Baptist Theological Seminary (2023).
4
Davies and Allison, A Critical and Exegetical Commentary on the Gospel according to Saint Matthew, vol. 3,
7.
5
Davies and Allison, A Critical and Exegetical Commentary on the Gospel according to Saint Matthew, vol. 3,
14.
 Testament (Deut. 10:16; Jer. 4:4; LXX). Since the occurrence in Jeremiah clearly
builds on Deuteronomy, the Old Testament origin of the Greek word seems fairly
clear. The word describes the rebellious hearts of Israel and is paired in both cases
with a call to circumcise one’s heart! In context of Deuteronomy, the uncircumcised
heart of Israel presents the greatest problem and introduces the mystery of the book: If
Israel does not have the heart to obey (29:3) how will they avoid the curses of the
covenant (30:1)? Moses entire final speech seems to imply that indeed the curse is
unavoidable for Israel. And yet, there is the future promises that one day God will
solve the problem and circumcise their hearts (30:6)! In light of all this, it makes
sense that Jesus is drawing these two strings together. The Mosaic law/instruction was
an instruction given to a hard-hearted people that were still in need of a circumcision
of heart. This explains the ‘concession’ of Deuteronomy 24. Jesus ‘new-covenant’
instruction, however, is given to people who have undergone this circumcision of
heart, and are now able to live out its demands for a greater righteousness. Jesus,
again, came not to abolish, but to fulfill the Mosaic law.

1 Corinthians 7: Singleness
- Jesus’ instruction on the ‘gift’ of celibacy here sounds very similar to Paul’s
discussion on the gift of singleness. He calls it a gift (1 Cor. 7:7) and identifies its
purpose as being committed to the work of the Lord (1 Cor. 7:32-34), yet certainly
does not make it the standard or rule for everyone. This gift, given Paul’s
eschatological focus in 1 Corinthians 7, seems to be best described as an already-not
yet reality. The New Creation reality of undivided, unmarried, devotion to Christ—as
the ultimate realization of what marriage pointed toward (see Eph. 5:32)—is reaching
into the present as a gift to some, but not to all.

Application
Fallen Condition
- Our text specifically points out the ‘hard-hearted’ condition of fallen humanity.
Because humanity’s fall into sin, we are simply unable to fully enjoy the good and
holy gifts that God has given humanity. Indeed, if we were truly to play by the rules,
marriage would be such a phenomenal, productive and perfect pleasure. But, because
of our hard hearts and the curse on child-bearing and marital relationships, we are
simply unable to enjoy it to the full. Indeed, when we are presented with the original
design and parameters of marriage, we might even say, like the disciples, it is better
not to be married! This is a fascinating conclusion. But sadly, if we are honest, we can
also relate. The condition of this fallen world and our rebellious hearts is so dire that
we, when presented with the parameters for the deep pleasure of the partnership
between a husband and a wife, shrink back in fear. Our fallen condition has made us
unable to truly enjoy God’s greatest gifts.

Redemptive Solution
- However, there is hope. Those who turn from their sin and put their trust in Christ will
be able to, once again, enjoy God’s good gifts. Surely, we still deal with a fallen
world and the curse on child-bearing. But, we are new creations! We have
circumcised hearts! We have been enabled to love our spouses and be faithful! There
should no longer be a need for certificates of divorce in the new covenant community.
And for most in the church, this indeed is the case. They are enabled to truly and
happily enjoy this amazing gift from God. But what is more, the gift points forward to
 the amazing pleasures of the New Creation, when the church, Christ’s bride, will
forever enjoy her bridegroom Christ.

Virtue Formation
- This text calls us as disciples of Jesus to pursue a ‘higher standard of righteousness’.
As the new people of God, with circumcised hearts and the ability to obey, we are
called to live out the ethic of the Kingdom of Heaven, the new creation. And for those
of us who can receive it: pursue singleness for the sake of the Kingdom, for it is a
heavenly gift. As fellow believers, therefore, we should also not look down upon
singles. Yes, if they do not have this gift, we should encourage them to get married.
But we should fight against the temptation to think that single folks are somehow less
spiritual. In some sense, Jesus and Paul contend (as singles themselves!), single
people have more time and devotion for spiritual things. So, if you are single,
regardless of whether you have this gift, pursue the Lord and make the most of your
time.