Mateus 19

Mateus 19

Charts from Jensen's Survey of the NT - used by permission Another Chart from Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Source: Borrow Ryrie Study Bible Matthew 19:1 When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan; that when: Mk 10:1 Jn 10:40 he departed: This was our Lord's final departure from Galilee, previous to his crucifixion; but he appears to have taken in a large compass in his journey, and passed through the districts east of Jordan. Some learned men, however, are of opinion, that instead of "beyond Jordan," we should render, "by the side of Jordan," as [peran <Strong's G4008>,] especially with a genitive, sometimes signifies. Related Passages: Mark 10:1+ (DESCRIBING THE SAME JOURNEY AS MATTHEW 19) Getting up, He *went from there to the region of Judea and beyond the Jordan (EAST OF JORDAN); crowds *gathered around Him again, and, according to His custom, He once more began to teach them (MATTHEW'S PARALLEL VERSION DOES NOT MENTION THIS). Luke 9:51+ (DESCRIBING THE SAME JOURNEY AS MATTHEW 19) When the days were approaching for His ascension, He was determined to go to Jerusalem; Galilee To Judea When Jesus (Iesous) had finished (teleo) these words (logos) - (Note similar statements in Mt 7:28; 11:1; 13:53; 26:1). What words? In context this would refer to His teaching on childlikeness and forgiveness in Mt 18:21-35+ that were spoken in Capernaum. He departed (metairo) from Galilee and came into (erchomai) the region of Judea beyond the Jordan - Note on the map that Jesus is moving southward, toward His final destination, Jerusalem and the Cross (cf Mt 16:21+). The phrase beyond the Jordan generally refers to the region east of the Jordan River (notice the arrow in the map dipping into Perea, from root word peran = beyond). Notice Galilee and Perea on the map above as these were ruled by a wicked Herod Antipas who had divorced his wife and married his brother's wife Herodias who had divorced her husband. John the Baptist was put to death because he questioned these divorces! You say "So what?" Here's what -- the serpentine Pharisees were about to pose a test question about divorce in an attempt to entrap Jesus. They surely surmised that Jesus was in very dangerous territory to have questions put to Him about divorce! Beyond the Jordan - 36v - Gen. 50:10; Gen. 50:11; Num. 22:1; Deut. 3:8; Deut. 3:20; Deut. 3:25; Jos. 1:14; Jos. 1:15; Jos. 2:10; Jos. 5:1; Jos. 7:7; Jos. 9:1; Jos. 9:10; Jos. 12:1; Jos. 12:7; Jos. 13:8; Jos. 13:27; Jos. 13:32; Jos. 14:3; Jos. 17:5; Jos. 18:7; Jos. 20:8; Jos. 22:4; Jos. 22:7; Jos. 24:8; Jdg. 10:8; 1 Sam. 31:7; 1 Chr. 6:78; Matt. 4:15; Matt. 4:25; Matt. 19:1; Mk. 3:8; Mk. 10:1; Jn. 1:28; Jn. 3:26; Jn. 10:40 Grant Osborne notes that "The first clause (ED: WHEN JESUS HAD FINISHED THESE WORDS) is Matthew’s formula for ending a discourse (cf. Mt 7:28; 11:1; 13:53; 19:1 26:1) and introduces the first of the comments on the travel narrative in Matthew. Jesus has spent His entire ministry thus far in Galilee (in Matthew at least; cf. John 2:1–13; 4:1–5:47; 7:1–52; 10:22–42 with several trips to Judea for the feasts) and now begins His final journey. (See Matthew - Page 702) R. T. France adds that "This is now the fourth use (ED: Mt 7:28; 11:1; 13:53; 19:1 26:1) of the concluding formula (ED: WHEN JESUS HAD FINISHED THESE WORDS) which marks each of the five main discourses. The formula serves again both to conclude the discourse and to move the narrative on into its next phase. Within the narrative structure of this part of the gospel the next phase must be the approach to Jerusalem, which was announced as the ultimate goal of their journey in Mt 16:21+ and toward which they have been travelling since leaving the area of Caesarea Philippi. They have passed through Galilee again on their way southward (Mt 17:22, 24), but now the group finally leave their home province and head for the unfamiliar territory of Judea and its threatening capital Jerusalem. They will not return to Galilee until Mt 28:16+, after all Jesus’ predictions have been fulfilled. (See The Gospel of Matthew - Page 190) Matthew Henry Concise - Mt 19:1-2. Great multitudes followed Christ. When Christ departs, it is best for us to follow him. They found him as able and ready to help elsewhere, as he had been in Galilee; wherever the Sun of Righteousness arose, it was with healing in his wings. Matthew 19:2 and large crowds followed Him, and He healed them there. Mt 4:23-25 Mt 9:35,36 Mt 12:15 Mt 14:35,36 Mt 15:30,31 Mk 6:55,56 Related Passages: Matthew 4:23-25+ Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. 24 The news about Him spread throughout all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them. 25 Large crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan. SUPERFICIAL FOLLOWERS And large crowds (ochlos) followed (akoloutheo) Him - Some of the large crowds may have been because of pilgrims going to the Passover, which is a bit ironic has they were following the true Passover Lamb! While these crowds were "followers" of Christ, most were not followers in the sense of true disciples (like the 12 disciples, cf Mt 4:20+) Followed (akoloutheo) is an important verb in the Gospels but requires close observation of the context to yield an accurate interpretation. In the present context there is no suggestion that the crowd was composed of genuine (born again) disciples. Thes large crowds were like those in John 6:2+ where "A large crowd followed Him, (WHY FOLLOW HIM?) because they saw the signs which He was performing on those who were sick." However note the response to His "hard sayings" in John 6 where "many of His disciples withdrew and were not walking with Him anymore." (Jn 6:66+) Now in Mt 19:2 we again see large crowds responding to His signs of healing. The contrast is clearly seen in Mt 19:21, 27, 28+, where Jesus issues the call regarding the cost of discipleship and then issues the command to follow Him. The large crowds followed Him to get something, while true disciples counted the cost to follow Him (cf Mk 8:34-37+). Mark's parallel passages adds "He began to teach them." (Mk 10:1+). Adam Clarke on followed Him - “Some to be instructed-some to be healed-some through curiosity-and some to ensnare him.” And He healed (therapeuo) them there - Sadly the text says He healed them there, but not that they believed in Him there! Matthew makes no statement that faith was required for these healings to take place. Jesus simply, miraculously healed, each healing being like a blinking neon sign saying "Believe in Me as the One sent by the Father to take away the sins of the world." The specific physical healings would fit the classification John alluded to in John 20:30+ stating "many other signs Jesus also performed in the presence of the disciples, which are not written in this book." Sadly most of the crowd missed the purpose of the signs which was to encourage them to seek spiritual healing and might "believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." (Jn 20:31+ = purpose for John's Gospel) To say it another way, while many Israelites followed Jesus for His miracles, sadly few followed Him for Who He is, the Son of God, the Savior of the world. 🙏 THOUGHT - Why do I follow Jesus? Am I following Jesus for what He can do for me or because of who He is to me? Answer carefully, because your answer could well determine your eternal destiny. Crowds (3793)(ochlos) 1) throng of people milling around or closely pressed together, crowd, multitude (Mt 5.1); (2) (common) people, in contrast to the authorities populace, masses (Acts 24.12); used contemptuously of the lower classes rabble (Jn 7.49); (3) (specific) company containing many people, large number ( Lk 6.17; Acts 1.15); (4) plural (hosts of) peoples, along with other designations of the divisions of mankind, as laoi, (peoples), ethne (nations), glossai (languages) (Rev 17.15) (Borrow Analytical Lexicon of the Greek New Testament) OCHLOS - 167V - Matt. 4:25; Matt. 5:1; Matt. 7:28; Matt. 8:1; Matt. 8:18; Matt. 9:8; Matt. 9:23; Matt. 9:25; Matt. 9:33; Matt. 9:36; Matt. 11:7; Matt. 12:23; Matt. 12:46; Matt. 13:2; Matt. 13:34; Matt. 13:36; Matt. 14:5; Matt. 14:13; Matt. 14:14; Matt. 14:15; Matt. 14:19; Matt. 14:22; Matt. 14:23; Matt. 15:10; Matt. 15:30; Matt. 15:31; Matt. 15:32; Matt. 15:33; Matt. 15:35; Matt. 15:36; Matt. 15:39; Matt. 17:14; Matt. 19:2; Matt. 20:29; Matt. 20:31; Matt. 21:8; Matt. 21:9; Matt. 21:11; Matt. 21:26; Matt. 21:46; Matt. 22:33; Matt. 23:1; Matt. 26:47; Matt. 26:55; Matt. 27:15; Matt. 27:20; Matt. 27:24; Mk. 2:4; Mk. 2:13; Mk. 3:20; Mk. 3:32; Mk. 4:1; Mk. 4:36; Mk. 5:21; Mk. 5:24; Mk. 5:27; Mk. 5:30; Mk. 5:31; Mk. 6:34; Mk. 6:45; Mk. 7:14; Mk. 7:17; Mk. 7:33; Mk. 8:1; Mk. 8:2; Mk. 8:6; Mk. 8:34; Mk. 9:14; Mk. 9:15; Mk. 9:17; Mk. 9:25; Mk. 10:1; Mk. 10:46; Mk. 11:18; Mk. 11:32; Mk. 12:12; Mk. 12:37; Mk. 14:43; Mk. 15:8; Mk. 15:11; Mk. 15:15; Lk. 3:7; Lk. 3:10; Lk. 4:42; Lk. 5:1; Lk. 5:3; Lk. 5:15; Lk. 5:19; Lk. 5:29; Lk. 6:17; Lk. 6:19; Lk. 7:9; Lk. 7:11; Lk. 7:12; Lk. 7:24; Lk. 8:4; Lk. 8:19; Lk. 8:40; Lk. 8:42; Lk. 8:45; Lk. 9:11; Lk. 9:12; Lk. 9:16; Lk. 9:18; Lk. 9:37; Lk. 9:38; Lk. 11:14; Lk. 11:27; Lk. 11:29; Lk. 12:1; Lk. 12:13; Lk. 12:54; Lk. 13:14; Lk. 13:17; Lk. 14:25; Lk. 18:36; Lk. 19:3; Lk. 19:39; Lk. 22:6; Lk. 22:47; Lk. 23:4; Lk. 23:48; Jn. 5:13; Jn. 6:2; Jn. 6:5; Jn. 6:22; Jn. 6:24; Jn. 7:12; Jn. 7:20; Jn. 7:31; Jn. 7:32; Jn. 7:40; Jn. 7:43; Jn. 7:49; Jn. 11:42; Jn. 12:9; Jn. 12:12; Jn. 12:17; Jn. 12:18; Jn. 12:29; Jn. 12:34; Acts 1:15; Acts 6:7; Acts 8:6; Acts 11:24; Acts 11:26; Acts 13:45; Acts 14:11; Acts 14:13; Acts 14:14; Acts 14:18; Acts 14:19; Acts 16:22; Acts 17:8; Acts 17:13; Acts 19:26; Acts 19:33; Acts 19:35; Acts 21:27; Acts 21:34; Acts 21:35; Acts 24:12; Acts 24:18; Rev. 7:9; Rev. 17:15; Rev. 19:1; Rev. 19:6 Followed (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Note that most of the uses of akoloutheo are in the Gospels and thus this verb is firmly linked with the life of Jesus, for He is the One to follow. When Jesus issued a call to "Follow Me" (see the 12 highlighted verbs in list below, all present imperative) akoloutheo was always in the present imperative indicating that Jesus is calling for this to be one's lifelong path, ultimately one which can only be successfully trodden by yielding to His Spirit who enables us to obey that command as our lifestyle (not perfection, but general direction). There is a big difference between the disciples who followed Jesus in Mt 4:20, 22+ and the crowds following Him (Mt 4:25+, Mt 8:1+, etc) for the former left their possessions (nets, boat), while the latter left nothing. Some claimed they wanted to follow Him but were not willing to count the cost (Mt 8:19, 22). In the Gospels akoloutheo is always related to Jesus as the object of following in discipleship (exceptions: Mark 9:38; 14:13 par. Luke 22:10; Matt 9:19; John 11:31; 20:6) The phrase Follow Me 19x all present imperative (see need to depend on the Holy Spirit to obey) - Matt. 4:19; Matt. 8:22; Matt. 9:9; Matt. 16:24; Matt. 19:21; Mk. 1:17; Mk. 2:14; Mk. 8:34; Mk. 10:21; Lk. 5:27; Lk. 9:23; Lk. 9:59; Lk. 18:22; Jn. 1:43; Jn. 10:27; Jn. 12:26; Jn. 13:36; Jn. 21:19; Jn. 21:22 Click here for an in depth discussion of akoloutheo in the New International Dictionary of the New Testament - Here is an excerpt - Disciple, Follow, Imitate, After - Men are dependent upon one another and their lives are shaped by each other in many ways. Sometimes it is through a casual relationship, an interested companion or hanger-on. But it may be the more lasting relationship of a pupil or disciple to his master or teacher. In the NT, the words connected with discipleship are applied chiefly to the followers of Jesus and describe the life of faith. akolouthed (follow) denotes the action of a man answering the call of Jesus whose whole life is redirected in obedience. A mathétés (disciple) is one who has heard the call of Jesus and joins him. mimeomai (imitate) can be distinguished, in so far as it mainly emphasizes the nature of a particular kind of behaviour, modelled on someone else. The prep. opiso (after) is characteristic of the call to follow Jesus. TDNT - In Greek the ordinary sense of following led to that of intellectual, moral, and religious following. (IN NT) External following is still involved (cf. Matt. 8:19; Mark 10:28) but with a total commitment and in an exclusive relation to one who is recognized as not just a teacher but the Messiah. This discipleship brings participation in salvation (Mark 10:17; Luke 9:61-62; Jn. 8:12; Rev. 14:4), but also in suffering (Matt. 8:19-20; Mark 8:34; Jn. 12:25-26). The strength of the figurative use may have been in the presence of sayings like Matt. 10:38, the possibility of discipleship without literally going after Jesus, and the active stress which rules out the use of a noun to express the concept. Since it is the historical Jesus that is followed, it is natural that other terms should be found in the other NT writings to describe the relation to the exalted Lord and his Spirit. Rev. 14:4 simply applies Matt. 10:38 to a particular group. (BORROW Kittel's Theological Dictionary of the New Testament : abridged in one volume) Akoloutheo in Matthew - Matt. 4:20; Matt. 4:22; Matt. 4:25; Matt. 8:1; Matt. 8:10; Matt. 8:19; Matt. 8:22; Matt. 8:23; Matt. 9:9; Matt. 9:19; Matt. 9:27; Matt. 10:38; Matt. 12:15; Matt. 14:13; Matt. 16:24; Matt. 19:2; Matt. 19:21; Matt. 19:27; Matt. 19:28; Matt. 20:29; Matt. 20:34; Matt. 21:9; Matt. 26:58; Matt. 27:55 Healed (cure)(2323) therapeuo rom therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. THERAPEUO IS PRIMARILY FOUND IN THE GOSPELS - Matt. 4:23; Matt. 4:24; Matt. 8:7; Matt. 8:16; Matt. 9:35; Matt. 10:1; Matt. 10:8; Matt. 12:10; Matt. 12:15; Matt. 12:22; Matt. 14:14; Matt. 15:30; Matt. 17:16; Matt. 17:18; Matt. 19:2; Matt. 21:14; Mk. 1:34; Mk. 3:2; Mk. 3:10; Mk. 6:5; Mk. 6:13; Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3; Jn. 5:10; Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9; Rev. 13:3; Rev. 13:12 Matthew 19:3 Some Pharisees came to Jesus, testing Him and asking, “Is it lawful for a man to divorce his wife for any reason at all?” testing Him and asking: Mt 16:1 Mt 22:16-18,35 Mk 10:2 12:13,15 Lu 11:53,54 Jn 8:6 Heb 3:9 Is it lawful Mt 5:31,32 Mal 2:14-16 Related Passages: Deuteronomy 24:1-4+ (See note below on Mt 19:7) “When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency ('ervat davar) in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, 2 and she leaves his house and goes and becomes another man’s wife, 3 and if the latter husband turns against her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies who took her to be his wife, 4 then her former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before the LORD, and you shall not bring sin on the land which the LORD your God gives you as an inheritance. Matthew 16:1+ The Pharisees and Sadducees came up, and testing (peirazo - present tense - continually) Jesus, they asked Him to show them a sign from heaven. Matthew 22:16-18+ And they *sent their disciples to Him, along with the Herodians, saying, “Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. 17 “Tell us then, what do You think? Is it lawful to give a poll-tax to Caesar, or not?” 18 But Jesus perceived their malice, and said, “Why are you testing (peirazo - present tense - continually) Me, you hypocrites? Matthew 22:35-36+ One of them, a lawyer, asked Him a question, testing (peirazo - present tense - continually) Him, “Teacher, which is the great commandment in the Law?” TESTING THE TEACHER! ON THE HORNS OF A DILEMMA Horns of a dilemma is a situation in which one has to choose between things that are unpleasant or undesirable.