1When Jesus had finished saying these things, He left Galilee and went into the region of Judea beyond the Jordan.
2Large crowds followed Him, and He healed them there.
3Then some Pharisees came and tested Him by asking, “Is it lawful for a man to divorce his wife for any reason?”
4Jesus answered, “Have you not read that from the beginning the Creator ‘made them male and female,’
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’?
6So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.”
7“Why then,” they asked, “did Moses order a man to give his wife a certificate of divorce and send her away?”
8Jesus replied, “Moses permitted you to divorce your wives because of your hardness of heart. But it was not this way from the beginning.
9Now I tell you that whoever divorces his wife, except for sexual immorality, and marries another woman commits adultery.”
10His disciples said to Him, “If this is the case between a man and his wife, it is better not to marry.”
11“Not everyone can accept this word,” He replied, “but only those to whom it has been given.
12For there are eunuchs who were born that way; others were made that way by men; and still others live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.”
13Then little children were brought to Jesus for Him to place His hands on them and pray for them. And the disciples rebuked those who brought them.
14But Jesus said, “Let the little children come to Me, and do not hinder them! For the kingdom of heaven belongs to such as these.”
15And after He had placed His hands on them, He went on from there.
16Just then a man came up to Jesus and inquired, “Teacher, what good thing must I do to obtain 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, keep the commandments.”
18“Which ones?” the man asked. Jesus answered, “‘Do not murder, do not commit adultery, do not steal, do not bear false witness,
19honor your father and mother, and love your neighbor as yourself.’”
20“All these I have kept,” said the young man. “What do I still lack?”
21Jesus told him, “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 in sorrow, because he had great wealth.
23Then Jesus said to His disciples, “Truly I tell you, it is hard for a rich man to enter the kingdom of heaven.
24Again I tell you, it is easier for a camel to pass 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.”
27“Look,” Peter replied, “we have left everything to follow You. What then will there be for us?”
28Jesus said to them, “Truly I tell you, in 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 wife or children or fields for the sake of My name will receive a hundredfold and will inherit eternal life.
30But many who are first will be last, and the last will be first.
Matthew 19 Verse Notes
Matt 19:1
Matthew's Fivefold Discourse Structure
Matthew's Gospel is structured around five major discourses, each concluding with a similar formula, such as 'When Jesus had finished these sayings'. This fivefold division is seen by many scholars as an intentional parallel to the Pentateuch (the five books of Moses) and other Jewish literary works like the Psalms, suggesting Matthew's aim to present his Gospel as a significant work within Jewish literary tradition.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip
Matt 19:4-6
Jesus' affirmation of Genesis 2:24
The theological weight of Genesis 2:24 is significantly amplified because Jesus himself quotes and confirms it in Matthew 19. When questioned about divorce, Jesus refers to the creation of male and female and the 'one flesh' union, reinforcing the idea that marriage is a divine institution rooted in creation.
Summarized by AI · Digging Up Eden: The Immortality of Adam and Eve · Lecture 2: Defining Marriage | Adam and Steve · watch the clip
Matt 19:9
Matthew's Exception to Jesus' Divorce Teaching
Matthew's Gospel includes Jesus' teaching on divorce, but adds an exception 'except for unchastity' (porneia). This means divorce and remarriage would be permissible if a spouse has been unfaithful. This exception is unique to Matthew and not found in Mark or Paul's account, suggesting it might be Matthew's own addition or a less widely attested tradition.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 15: From Memory to History | (Re-)Constructing Jesus · watch the clip
Divergent Gospel accounts on divorce
Jesus' teachings on divorce are presented inconsistently across the Gospels. One account states a blanket prohibition against divorce, while another allows for divorce in cases of adultery. This discrepancy makes it difficult to ascertain Jesus' exact stance on the matter.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Invent Modern Morality? Exploring Ancient Ethics · watch the clip
Matt 19:10-12
Jesus' teaching on 'eunuchs for the kingdom'
In Matthew 19, Jesus speaks of 'eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven,' encouraging those who can receive this teaching to embrace it. This passage was interpreted by some early Christians as a call to literal castration or, more commonly, to a life of sexual renunciation and continence.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 11: The Christian Body | Ascetic Enthusiasm · watch the clip
Matt 19:12
Jesus' apocalyptic predictions
Jesus predicts cosmic disturbances such as the sun darkening, the moon losing its light, and stars falling from heaven, alongside the destruction of the temple. These events are expected to unfold so imminently that Jesus advises followers to renounce personal property and even sex, living like the celibate raised dead or angels, aligning with an eschatological prophet's role.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 3: Beginnings | From Jesus to Christ · watch the clip
Eunuchs for the Kingdom of Heaven
Origen was rumored to have literally interpreted Matthew 19:12, making himself a eunuch for the sake of the Kingdom of Heaven. However, the instructor doubts this, suggesting Origen was unlikely to take scripture literally.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 15: Christian Paideia | Origen of Alexandria on God and the Universe · watch the clip
Eunuchs for the Kingdom of Heaven
Matthew 19:12 discusses three types of eunuchs: those born without the capacity for sexual desire, those castrated by others, and those who choose to live like eunuchs for the sake of the Kingdom of Heaven. This passage is commonly interpreted not as literal castration, but as a commitment to celibacy or abstaining from sexual desires to devote oneself fully to God.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Invent Modern Morality? Exploring Ancient Ethics · watch the clip
Matthew 19:12 and Origen's Interpretation
Matthew 19:12 discusses three types of eunuchs: those born without the ability to have children, those castrated by others, and those who 'make themselves eunuchs for the sake of the kingdom of heaven.' The last category refers to individuals who practice an ascetic life, abstaining from sexual intercourse for spiritual devotion. According to Eusebius, the church father Origen literally interpreted this verse and castrated himself, though the speaker believes this was likely a rumor spread by Origen's enemies, as Origen's own writings suggest he did not take the verse literally.
Summarized by AI · Bart D. Ehrman · YouTube · The KJV is a Literary Masterpiece, And a Disaster Study Bible · watch the clip
Matt 19:14
Marcion's Antithesis: Elisha and the Bears
Another example Marcion likely used was the story of Elisha in 2 Kings 2:23-24, where Elisha curses boys who mock him, leading to two bears mauling 42 of them. Marcion would contrast this violent act by a prophet of the Old Testament God with Jesus's welcoming of children, as seen in passages like 'Let the children come unto me.' This contrast served to highlight the perceived difference between the Old Testament God and the God revealed by Jesus, reinforcing Marcion's Docetic Christology that Jesus was not connected to the material world created by the Old Testament God.
Summarized by AI · Earliest Christian Heresies · Lecture 3: Docetic Writings · watch the clip
The Antithesis: Contrasting Old and New Testament Gods
Marcion's book, 'The Antithesis,' highlighted contradictions between the Old Testament and Jesus's teachings to prove the existence of two different gods. For example, he contrasted God's command to annihilate Jericho in Joshua 6 with Jesus's teaching to love enemies. Another example was Elisha's curse on boys in 2 Kings, leading to their mauling by bears, versus Jesus's invitation for children to come to him.
Summarized by AI · Bart D. Ehrman · YouTube · Meet Marcion: The First Great Christian Heretic · watch the clip
Matt 19:16-19
Christianity's claim to the Ten Commandments
The Ten Commandments became a symbol of Christianity due to its early rejection of most Jewish law, except for these specific commandments. Christians adopted them as their core laws, leading Jews in antiquity to largely cede them to Christianity. In Judaism, the Ten Commandments became a visual symbol representing the entirety of the Torah, while in Christianity, they were monumentalized as the distillation of the entire Bible, particularly the Old Testament's core values and laws.
Summarized by AI · The Ten Commandments · Lecture 10: Conclusion · watch the clip
Jesus affirmed some commandments, but early Christians didn't prioritize the 'Ten'
Early Christians did not specifically emphasize the 'Ten Commandments' as a distinct unit to be kept apart from the rest of the law. However, Jesus himself, when asked about eternal life by the rich young man, listed several commandments that are part of the Decalogue, such as 'Don't commit adultery' and 'Don't steal,' suggesting their importance.
Summarized by AI · Bart D. Ehrman · YouTube · Why Everyone Misreads the 10 Commandments · watch the clip
Matt 19:16-17
Matthew's 'Orthodox Redaction' of Mark's 'Good Teacher' passage
Mark's account of Jesus's interaction with the rich young man, where Jesus asks, 'Why do you call me good? No one is good but God alone,' could be seen as theologically problematic, implying Jesus is not good or not God. Matthew subtly alters the man's question to 'Teacher, what good must I do?' allowing Jesus's response to affirm God's unique goodness without questioning his own. This suggests Matthew is correcting Mark for theological reasons.
Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip
Matthew's adjustment to Jesus's 'good teacher' statement
Mark's account of the rich young ruler includes Jesus asking, 'Why do you call me good? No one is good but God alone,' which could imply a doubt about Jesus's own goodness. Matthew subtly alters this to 'What good must I do to have eternal life?' and 'Why do you ask me about good? There is only one who is good,' removing the potentially embarrassing implication and suggesting Matthew revised Mark's original phrasing.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip
Jesus' and Paul's Views on Salvation
The speaker, as an evangelical, initially believed Jesus and Paul held the same view on salvation. However, deeper study revealed a significant difference: Jesus taught that eternal life comes from keeping the commandments (e.g., Matthew 19:16-17), while Paul explicitly stated that salvation is not achieved through adherence to the Jewish law but through faith in Christ's death and resurrection (e.g., Galatians, Romans).
Summarized by AI · Bart D. Ehrman · YouTube · 5 Evangelical Truisms that Aren't True · watch the clip
Matthew's Redaction of Jesus' 'Goodness'
In Mark 10:17-18, a man calls Jesus 'Good Teacher,' and Jesus replies, 'Why do you call me good? No one is good but God alone.' Matthew 19:16-17 alters this interaction to 'Teacher, what good deed must I do to have eternal life?' and Jesus replies, 'Why do you ask me about the good? There is only one who is good.' Matthew's change removes the potential implication that Jesus is denying his own goodness or divinity, aligning with Matthew's theological agenda, even if it makes Jesus' reply less coherent.
Summarized by AI · Bart D. Ehrman · YouTube · Why Should We Think Mark Was the First Gospel? · watch the clip
Matt 19:18-19
Jesus and the Recitation of the Law
The New Testament portrays Jesus selectively reciting some of the Ten Commandments when asked about the law, implying their foundational status. This contributes to the assumption that these specific commandments were universally known and considered the basic laws in ancient Israel, despite the existence of many other laws.
Summarized by AI · The Ten Commandments · Lecture 1: What Are the Ten Commandments? · watch the clip
Matt 19:21-24
Prosperity Gospel vs. Jesus' Teachings
The Prosperity Gospel, which claims God wants believers to be rich in return for giving to the church, directly contradicts Jesus' teachings. Jesus taught self-sacrifice and giving up wealth for the coming Kingdom, not personal enrichment. He stated it was easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of Heaven, emphasizing poverty over wealth.
Summarized by AI · Bart D. Ehrman · YouTube · Do Fundamentalists (Actually) Follow Jesus? · watch the clip
Matt 19:21
Radical Poverty and Withdrawal
Anthony the Great's life dramatically changed when he took to heart Jesus's command to sell all possessions and give to the poor. This injunction led him to embrace radical poverty and withdraw from his village in stages, eventually retreating into the deep desert.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 12: The Christian Body | The Monastery · watch the clip
Apostolic example of renunciation
Antony's decision to embrace an ascetic life was inspired by the apostles' example of giving up everything to follow Jesus. He reflected on how the apostles in Acts sold their possessions and distributed them to the needy, and how Jesus instructed the rich man to sell all he had and give to the poor to gain treasure in heaven.
Summarized by AI · Holy Pain: Why Early Christians Embraced Suffering · Lecture 4: Monasticism | Suffering Transformed · watch the clip
Jesus' demand for perfection is a radical, often unachievable standard
Jesus' command to 'be perfect, therefore, as your heavenly Father is perfect' sets an extremely high, arguably unachievable, ethical standard for his followers. This demand for complete commitment, such as selling all possessions to give to the poor, was recognized as difficult even by early Christians, leading to interpretations that softened its literal meaning.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 8: The Afterlife of Matthew | How the Gospel Changed our World and the World Changed our Gospel · watch the clip
Anthony of Egypt's monasticism based on Jesus' teaching to the rich man
Anthony of Egypt, considered the father of monasticism, took Jesus' instruction to the rich man literally. He sold all his inherited wealth and gave it to the poor, then retreated to the desert to live an ascetic life of prayer and contemplation. This act of self-martyrdom through rigorous asceticism became a new way for Christians to demonstrate superior spirituality after martyrdom became less common.
Summarized by AI · Through the Eye of a Needle: Jesus's Teachings on Wealth and Their Modern Relevance · Lecture 7: Salubrious Developments · watch the clip
Deferred Gratification in Christian Ethics
The Christian emphasis on altruism and helping others is often rooted in deferred gratification, as exemplified by Jesus' teaching to 'sell all you have so that you can have treasures in heaven.' This suggests that acts of charity are performed with an eye toward future reward in the afterlife, rather than purely for the sake of the recipient.
Summarized by AI · Why I am Not a Christian: How Leaving the Faith Led to Life of More Meaning and Purpose · Lecture 4: Is There Life After Faith? What Agnosticism/Atheism Means for Well-Being, Happiness, and a Meaningful Existen · watch the clip
Radical Demands of Jesus' Ethics
Jesus' apocalyptic expectation also radicalized his ethical demands. He seemingly advocated for a literal interpretation of 'love your neighbor as yourself,' suggesting that followers should sell all their possessions and give to the poor, especially since the end of the world was believed to be imminent. This radical call, however, was largely not adopted by most followers, who found it too extreme for long-term living.
Summarized by AI · Bart D. Ehrman · YouTube · Did Christianity Make the World More Moral? · watch the clip
Jesus' Radical Demands for Altruism
Jesus' teachings pushed altruism to a radical extreme, partly due to his apocalyptic worldview. He demanded complete commitment to God, which included selling all possessions to give to the poor and even abandoning family to convert others. This established a religious obligation to help strangers, a concept not prevalent in the Greek and Roman world.
Summarized by AI · Bart D. Ehrman · YouTube · Does Altruism Actually Exist? · watch the clip
Jesus's Rejection of Wealth vs. Revelation's Glorification of Wealth
Jesus in the Gospels strongly opposed wealth, instructing followers to sell everything and give to the poor, emphasizing that one cannot serve both God and money. He taught that true treasure in heaven is the kingdom of God and divine presence, not material possessions. In stark contrast, Revelation glorifies immense wealth, depicting God's throne adorned with jewels, followers with golden crowns, and the New Jerusalem as a city of pure gold and pearls, signifying a redistribution of wealth to deserving Christians.
Summarized by AI · Bart D. Ehrman · YouTube · Does John of Patmos Accept the Gospel of Jesus? · watch the clip
Radical Ethics for the Coming Kingdom
Jesus' apocalyptic worldview, believing the end was near, led him to radicalize Mosaic teachings on love. He called for extreme actions, like selling all possessions to give to the poor, as preparation for the imminent Kingdom of God, which would include all who followed God's will, not just Jews.
Summarized by AI · Bart D. Ehrman · YouTube · Do Fundamentalists (Actually) Follow Jesus? · watch the clip
Jesus' Rigorous Ethics Softened by Followers
Jesus' original ethical teachings were very demanding, reflecting an apocalyptic expectation of God's kingdom arriving soon. However, his followers, realizing the kingdom wasn't imminent, softened these ethics over time. For instance, the command to 'sell everything and give to the poor' was reinterpreted to mean 'be generous' rather than a literal divestment of all possessions, as early Church Fathers argued it would lead to destitution and inability to support the church.
Summarized by AI · Bart D. Ehrman · YouTube · Why Fundamentalism is Not (Always) Such a Bad Thing. Take Bart for example... · watch the clip
Literal Interpretation of Giving to the Poor
According to Athanasius, Anthony's decision to embrace an ascetic life was spurred by hearing a passage from the Gospels read in church. He interpreted the command to 'go and give everything to the poor and come follow me' literally, leading him to divest his possessions and care for his sister before retreating to the desert.
Summarized by AI · Bart D. Ehrman · YouTube · Christian Monks in a Desert Full of Sound · watch the clip
Matt 19:23-24
Jesus' teachings on wealth and the 'eye of a needle'
Jesus' teaching that it is easier for a camel to go through the eye of a needle than for a rich person to enter heaven challenges conventional views on wealth. This statement, made after telling a rich person to sell all possessions and give to the poor, suggests a radical perspective on material possessions and salvation.
Summarized by AI · Bart D. Ehrman · YouTube · Is the Rapture Really in the Bible��or Was It Invented Later? · watch the clip
Matt 19:27-29
Disciples' Sacrifice and Reward
Jesus reassures his disciples that leaving everything to follow him, including homes and families, will result in significant rewards in this life and eternal life in the age to come. This frames hardship as a path to greater benefits, rather than an end in itself.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip
Disciples Leaving Families to Follow Jesus
Jesus' disciples, including Peter, likely left their families and livelihoods to follow him. Jesus blessed those who abandoned their homes, families, and jobs for his sake, promising them a hundredfold return in this life and eternal life. This suggests that disciples were expected to prioritize following Jesus over their familial responsibilities, a challenging teaching given the economic realities of the ancient world.
Summarized by AI · Bart D. Ehrman · YouTube · Do the Dead Sea Scrolls Actually Prove the Bible Never Changed? · watch the clip
Matt 19:27
Jesus' disciples practiced kingdom economics through divestment
The disciples, in following Jesus, were expected to leave their possessions behind, creating a system of mutual reciprocity. They provided spiritual guidance and healing, while householders offered food and lodging. This practice reflects a form of 'kingdom economics' where those with resources share with those in need.
Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 3: Laborers and Management in the Vineyard | How to Assess Kingdom Economics · watch the clip
Matt 19:28
Independent Deployment of the Twelve Thrones Saying
Matthew and Luke deploy the 'twelve thrones' saying in dramatically different contexts, indicating independent use of the material. Matthew places it after Peter's question about rewards for discipleship, while Luke places it during the Last Supper in a dispute about greatness. This suggests neither evangelist was influenced by the other's choice.
Summarized by AI · Did Q Exist? · Lecture 3: The Case for Q · watch the clip
The disciples' expectation of Jesus' rule and its disconfirmation
Jesus' disciples believed he was God's chosen one, destined to rule in a future kingdom, with them as co-rulers. This expectation is supported by a saying in Q material where Jesus promises his twelve disciples they will rule over the twelve tribes of Israel. However, Jesus' crucifixion radically disconfirmed this expectation, as he was executed rather than enthroned.
Summarized by AI · Luke's Maverick Gospel · Lecture 7: Did Jesus Die for Your Sins? · watch the clip
Isaiah as a Theological Template for Jesus' Death
The book of Isaiah, particularly chapter 53, provided a theological template for early Christians to understand and explain Jesus' death. After Jesus' crucifixion, his disciples, initially believing he would be a ruling Messiah, reinterpreted his death through the lens of scripture. They connected his death to the concept of a sacrifice for sins, finding resonance in passages like Isaiah 53, which describes a righteous figure suffering for the transgressions of others. This led to the widespread Christian belief that Isaiah 53 predicted Jesus.
Summarized by AI · Bart D. Ehrman · YouTube · Did the Prophet Isaiah Predict Jesus' Crucifixion? · watch the clip
Jesus's Private Teaching on His Kingship
Jesus likely taught his disciples privately that he would be the king in the coming Kingdom of God. This is supported by a saying in Matthew and Luke where Jesus promises his twelve disciples that they will sit on twelve thrones, ruling the twelve tribes of Israel. This saying is unlikely to be a later Christian invention because it includes Judas, who was known to have betrayed Jesus.
Summarized by AI · Bart D. Ehrman · YouTube · What did Judas Betray? · watch the clip
The Disciples' Role in the Coming Kingdom
A saying attributed to Jesus in Matthew and Luke, where he tells his twelve disciples they will sit on twelve thrones ruling the tribes of Israel in the future kingdom, strongly suggests Jesus believed he would be the king. This saying is historically plausible because it includes Judas Iscariot, making it unlikely to be an invention after Judas's betrayal.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Think He Was the Messiah? · watch the clip