Matthew 19:1-12: Affirming God's Design of Marriage

The Greek New Testament: SBL Edition Chapter 19

19.1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, μετῆρεν ἀπὸ τῆς Γαλιλαίας καὶ ἦλθεν εἰς τὰ ὅρια τῆς Ἰουδαίας πέραν τοῦ Ἰορδάνου. 2 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ.

3 Καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες· Εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 4 ὁ δὲ ἀποκριθεὶς εἶπεν· Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 5 καὶ εἶπεν· Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 7 λέγουσιν αὐτῷ· Τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι αὐτήν; 8 λέγει αὐτοῖς ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

10 Λέγουσιν αὐτῷ οἱ μαθηταί· Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι. 11 ὁ δὲ εἶπεν αὐτοῖς· Οὐ πάντες χωροῦσι τὸν λόγον τοῦτον ἀλλʼ οἷς δέδοται. 12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.

and it came to be when Jesus completed this statement, he went away from Galilee and went into the hill country of Judea on the other side of the Jordan.

When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan;

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?” 4 And He answered and said, “Have you not read that He who created them from the beginning made them male and female, 5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? 6 So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.” 7 They *said to Him, “Why then did Moses command to give her a certificate of divorce and send her away?” 8 He *said to them, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. 9 And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery.”

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

2 καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ.

and many crowds followed him and he healed them there.

2 and large crowds followed Him, and He healed them there.

The Pillar New Testament Commentary: The Gospel according to Matthew A. Teaching about Divorce, 19:1–12

He does not draw attention to it, but this is Jesus’ final withdrawal from the place where he has had the major part of his ministry. He now goes to Judea; there is no return to Galilee until after the resurrection (28:16).

The mention of healings in light of the discussion is to let us know that Jesus’ popularity had not changed.

Even though Jesus had a particular mission that He was preparing to embark upon that ultimately involved going to the cross, His compassion didn’t wane.

This also helps us understand how some Pharisees could be mixed in this crowd.

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

3 Καὶ προσῆλθον αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες· Εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 4 ὁ δὲ ἀποκριθεὶς εἶπεν· Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 5 καὶ εἶπεν· Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 7 λέγουσιν αὐτῷ· Τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι αὐτήν; 8 λέγει αὐτοῖς ὅτι Μωϋσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

and the pharisees approached him while testing him and saying if it is permitted by man to divorce his wife according to any reason?

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?”

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

Ironically, the last time we saw the Pharisees interacting with Jesus in Matthew it was in 16:1 “The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven.”

At this point in time this was an adversarial relationship between Jesus and this group. Think of the picture of testing that was seen in “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”

New American Standard Bible: 1995 update. (1995). (). La Habra, CA: The Lockman Foundation.

Specifically, they want to know if any reason is sufficient for a husband divorcing his wife.

When we look at what type of trap the Pharisees were trying to set, it would be to take a stance on some standard of divorce that would put Him at odds with people in the crowd.

One passage from the Law is found in that describes what happens in the case of divorce, notice the conditions ““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 in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, ” The issue is this idea of “indecency”.

Notice John Nolland’s explanation “The basis of divorce in isעֶרְוַת דָּבָר (lit. ‘nakedness of a matter’). But this could be understood quite restrictively by emphasizing the first term and relating ‘nakedness’ to sexual immorality, or it could be understood quite expansively by emphasizing the second term, taking ‘matter’ to mean ‘any matter’ and ‘nakedness’ as metaphorical of anything shameful.”

(lit. ‘nakedness of a matter’). But this could be understood quite restrictively by emphasizing the first term and relating ‘nakedness’ to sexual immorality, or it could be understood quite expansively by emphasizing the second term, taking ‘matter’ to mean ‘any matter’ and ‘nakedness’ as metaphorical of anything shameful.”

There were two rabbinical schools Hillel and Shammai that differed. Rabbi Shammai interpreted it as gross indecency that equated to adultery. Rabbi Hillel saw it as much less serious things that passed for indecency.

Alfred Edersheim points out that “Rabbi Hillel and his school interpreted the indecency more broadly, to include practically any offense that a wife might have committed, real or imagined by the husband. This even included a wife not cooking her husband's meal to his liking. One of Hillel's disciples, Rabbi Akiba, permitted a man to divorce his wife if a prettier woman caught his eye. Josephus was a divorced Pharisee, and he believed in divorce "for any causes whatsoever."

The reality was that women weren’t the ones permitted to divorce a husband. Thus, these loose interpretations of divorce had serious consequences.

The Gospel of Matthew, Volume 2 Jewish Marriage and Divorce (Matthew 19:1–9)

First, in the eyes of Jewish law, a woman was a thing. She was the possession of her father, or of her husband as the case might be; and therefore she had, technically, no legal rights at all. Most Jewish marriages were arranged either by the parents or by professional matchmakers. A girl might be engaged to be married in childhood, and was often engaged to be married to a man whom she had never seen. There was this safeguard: when she came to the age of twelve, she could reject her father’s choice of husband. But in matters of divorce, the general law was that the initiative must lie with the husband. The law ran: ‘A woman may be divorced with or without her consent, but a man can be divorced only with his consent.’ The woman could never initiate the process of divorce; she could not divorce, she had to be divorced.

William Barclay does a good job of outlining the problem: “ in the eyes of Jewish law, a woman was a thing. She was the possession of her father, or of her husband as the case might be; and therefore she had, technically, no legal rights at all. Most Jewish marriages were arranged either by the parents or by professional matchmakers. A girl might be engaged to be married in childhood, and was often engaged to be married to a man whom she had never seen. There was this safeguard: when she came to the age of twelve, she could reject her father’s choice of husband. But in matters of divorce, the general law was that the initiative must lie with the husband. The law ran: ‘A woman may be divorced with or without her consent, but a man can be divorced only with his consent.’ The woman could never initiate the process of divorce; she could not divorce, she had to be divorced.”

Nolland, J. (2005). The Gospel of Matthew: a commentary on the Greek text (pp. 768–769). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.

New American Standard Bible: 1995 update. (1995). (). La Habra, CA: The Lockman Foundation.

- Notice Jesus answers with the truth of God’s Word.

and answering he said: do you not read that the one who created from the beginning made them male and female.

4 And He answered and said, “Have you not read that He who created them from the beginning made them male and female,

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

5 καὶ εἶπεν· Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν;

and he said on account of this the man leaves father and mother and clings to his wife, and the two become one flesh?

5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’?

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

thus they are no longer two but one flesh. therefore what God joined together do not separate.

6 So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.”

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

The question “have you not read?” is really a slap in the face to the Pharisees whom were the keepers of the Law. However, it is a legitimate question.

What I appreciate is that the Word of God, which is also referred to as the Word of Christ, is the place gone to to answer the question.

This sets in front of these men the proper place they should look for understanding their question.

reads “God created man in His own image, in the image of God He created him; male and female He created them.”

Jesus goes to the heart of the creation of humanity as existing as male and female.

If you are talking about marriage and divorce and you are talking about God’s intentional design of male and female, then you know He cares what happens to both the husband and wife.

As an aside to our culture, God does care about what sex you were made and to pretend that we can change sexes is to ignore that God in His will He cares about your sex when He made you. (don’t let feeling run your life but let the truth about what God has said be the assurance)

“For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.”

When a man leaves his parents, he enters into a new relationship that takes precedent over that of his family. G. Wenham in his commentary on Genesis notes that the translation should be ‘forsakes’ rather than ‘leaves’. He says that “in traditional societies like Israel honoring parents is the highest human obligation next to honoring God, this remark about forsaking them is very striking.”

When a husband is “joined” to his wife, it is clearly speaking of the physical relationship that occurs in the marriage. However, the physical is also representative of the comprehensive union of two lives that live as one.

Quoting John Nolland again “The physicality of the sexual union is again taken up in this notion of becoming one flesh. But a larger psycho-sexual unity is intended. One flesh is seen as a persistent state, not something localized in the act of copulation.”

In our culture, there has been an aggressive campaign to normalize relationships on the physical, emotional, and sexual level that purport to be the same as God’s design for marriage. However, makes it clear that His will isn’t for relationships on this level of intimacy to exist outside of the marriage of a husband and wife.

Consider how Paul used the example of spiritual prostitution with false gods by comparing it to problem of sexual prostitution. “Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, “THE TWO SHALL BECOME ONE FLESH.” Paul says that sexuality with anyone other than your wife is wrong because God designed that only for a “one flesh” relationship.

It is the closest of relationships expressed in this act of intimacy that cannot be shared outside of your marriage; before you are married; or with any couple that doesn’t fit God’s design of a husband and wife.

This is not two separate individuals but one couple that is best described with the language of “one flesh”.

They both may have started out life as man and woman (two separate individuals) but they are no longer viewed in that manner because they are in this unique God ordained relationship that is called “one flesh”. It is not a relationship of convenience or a relationship that is mutually beneficial (like two companies that advertise together for their own benefit) or a relationship that is only concerned about the individual.

On account of this unity of God’s creation, it is advised that man doesn’t undo this union. The emphasis changes from the covenant between two people to the design of God in binding the husband and wife together.

Nolland, J. (2005). The Gospel of Matthew: a commentary on the Greek text (p. 772). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.

New American Standard Bible: 1995 update. (1995). (). La Habra, CA: The Lockman Foundation.

Jesus doesn’t take a side on whom is right but instead emphasizes that God ordained these unions and man can’t be casual about breaking this “one flesh” relationship between husband and wife apart.

New American Standard Bible: 1995 update. (1995). (). La Habra, CA: The Lockman Foundation.

6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.

thus they are no longer two but one flesh. therefore what God joined together do not separate.

6 So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.”

They said to him then why did Moses give orders to grant a certificate of divorce notice and to divorce her?

7 They *said to Him, “Why then did Moses command to give her a certificate of divorce and send her away?”

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

This seems like a legitimate question on the basis of because Jesus appears to not be a fan of divorce.

They appeal to Moses’ command which is an appeal to the Law of God that came through Moses. Thus, they feel that Jesus is being at odds against divorce.

In reality, what the Pharisees have done with the passage is to focus on verse 1 but not the rest of the passage. Here is what the rest of the passage says in 2-4 “ and she leaves his house and goes and becomes another man’s wife, 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, 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.

If you look closely, this is addressing what has happened in the case of divorce and regulating the treatment of the woman. After all, the wife didn’t have the protection that the husband had in the culture in regards to marriage and divorce.

he said to them that Moses with hardness of their heart allowed you to divorce your wives, but from the beginning it wasn’t thus.

8 He *said to them, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way.

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” 11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται.

and I say to you that whom ever divorces his wife not upon sexual immorality and marries another he commits adultery and the one divorced marries is committing adultery.

9 And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery.”

The issue of divorce has come about because of the hardness of the hearts of the people. It wasn’t a command but was allowed by Moses.

In reality, divorce wasn’t in the design one man was created. Therefore, when sin infiltrated all humanity the concession of divorce was a response to the devastating consequences of sinful hearts.

If you wonder how to view divorce in Scripture, it is a testimony to sin. As Dr. Tom Constable emphasizes “Therefore one should always view divorce as evidence of sin, specifically hardness of heart. He or she should never view it as simply a morally neutral option that God granted,”

Jesus addresses the concession of divorce on the basis of sexual immorality. He isn’t commanding this action: “If someone commits adultery then you must divorce” but Jesus allows the situation for it.

The word for this πορνείας has been translated as sexual immorality although it carries the idea of sexual relations between those not in the married relationship. When this occurs, it is an action of adultery.

Ironically, if the husband were to divorce for a reason outside of that then he is the one who is the guilty party when he marries another woman. The man has now committed adultery with another woman because it wasn’t a legitimate reason.

What Jesus has done by stating this is that a wife is protected from the whims of the husband who could “fall out of love” for any reason. It also holds up the importance of the design of the unity of marriage.

In today’s culture, the husband doesn’t have control over divorce and the wife can just as easily file for divorce as the husband. Yet, the Biblical principle hasn’t changed.

1st You don’t go into marriage looking for the reasons on how you can get out of that relationship. 2nd You go into the marriage thinking that we need to work on that relationship because it is God’s design. 3rd When you are married, you recognize that there are sinful threats to your marriage even if they aren’t reasons to divorce so don’t give them a foothold in your marriage. (some think well I will guard myself from being in a situation alone with another woman, without thinking about other dangers) 4th Focus on the picture of one flesh and be on the alert for what can threaten it. (parents/in-laws; children; friends; work; hobbies)

The disciples said to him. thus if that is the relationship of man with the wife, whom it is beneficial to marry.

10 The disciples *said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.”

Ironically, their response to marriage wasn’t where it should have been. They frequency of divorce has lead to a weak view of the commitment of marriage.

They suspect that with such a commitment it would be better for many to not marry. That isn’t disparaging marriage but noting that marriage isn’t about convenience but about taking it very seriously.

They are surprised because divorce was more common place than Jesus was saying should ever occur. Also, the religious authorities had gotten into splitting hairs about it that it became a game for how someone could feel at peace divorcing someone.

Divorce essential was allowed because one’s heart is so hardened that they are willing to take the sexual union and share it with someone on the outside. When they share that outside of marriage, they aren’t just sharing the act but they are sharing the intimacy and bond reserved for only your spouse.

It wasn’t just that culture that held a low view of marriage. In our American culture, here is the following divorce rates from 2014 statistics “The divorce rate in America for first marriage is 41% The divorce rate in America for second marriage is 60% The divorce rate in America for third marriage is 73%” If Jesus standard applied for all divorces where it takes only one party to divorce, then the percentages would be dramatically lower.

If Jesus standard applied for all divorces where it takes only one party to divorce, then the percentages would be dramatically lower.

and he said to them: not all comprehend this word but to whom is has been granted.

11 But He said to them, “Not all men can accept this statement, but only those to whom it has been given.

Jesus responds to their statement about the seriousness of marriage. The commitment to marriage being so high that many shouldn’t easily embrace it.

He doesn’t disagree with the statement about taking it seriously but says that not all men can accept the statement that it would be better to not marry.

I think the disciples comment wasn’t as deep as they intended it. Initially, there comment might have been tongue in cheek: “well goodness if the standards of commitment are so high for marriage then it is probably better to not get married”.

It affords Jesus the opportunity to further explain how singleness is really a gift without compromising the marriage standards.

for they are eunichs whom out of mother’s womb being born thus, and they are eunichis whom were made eunichs under men, and they are eunichs whom are Eunich amoung yourselves through the kingdom of heaven, the power to understand what is comprehended.

12 For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”

Typically when we think of the word “eunuch” its normal usage from its Greek meaning is a castrated male. Often times the eunuch familiar in the Greek-Roman culture was made that way to serve the royal family, especially around the women.

Jesus uses this term because he wants to describe those who become figuratively like a eunich. There were some whom were born in a manner that would be unable to have that one flesh physical relationship, like a eunuch. Those made that way by men we already discussed. However, Jesus highlights those whom have made themselves that way for the Kingdom of heaven. In this case, it isn’t a physical problem but a spiritual choice.

While the standards of oneness in marriage is emphasized by Jesus, that high standard doesn’t mean to avoid marriage.

Likewise, singleness isn’t considered greater than marriage but it is seen as a gift that someone is able to do by the grace of God. Either way, the emphasis for being single on account of the kingdom of God is no different than being married on account of the kingdom of God.

The question to ask in being single: how do you use the ability of being single to serve God? (less commitments; don’t have to check with a spouse; can make decisions by yourself)

The question to ask about being married: How do you use your marriage in serving God? (unified in serving God; accountability to grow; keeping each other to a higher standard; working together as a team to minister)

Matthew 19:1-12: Affirming God's Design of Marriage

I. The Question of Divorce is really about marriage (19:1-9)

(1-2) Jesus leaves the area

- After Jesus’ explanation on things he leaves Galilee and travels to the hill country.

- The crowds still follow after Jesus.

(3) The question to test

- Understand that this isn’t seeking knowledge but seeking to trick Jesus.

- Understand that this isn’t seeking knowledge but seeking to trick Jesus.

- The subject about divorce comes into question.

- Consider the consequences of differing interpretations about divorce.

(4-6) Jesus responds

(4-6)

- Notice Jesus answers with the truth of God’s Word.

- Jesus replies with a portion of

- Jesus’ next reply comes from

- The implications of this in our culture is obvious.

- The application about divorce comes out of God’s design for marriage.

(7) The follow up question

- Since Jesus was stating the seriousness of marriage then why is divorce granted by Moses?

- Since Jesus was stating the seriousness of marriage then why is divorce granted by Moses?

- The question is ignorant of the intention of marriage and the situation of divorce.

(8-9) Why divorce was allowed

(8-9)

- Jesus responds to them that divorce is a concession.

- Jesus responds to them that divorce is a concession.

- Jesus narrows down what is an appropriate concession for divorce.

- How do we understand this in our culture?

II. How does singleness fit into things? (19:10-12)

II. (19:10-12)

(10) The disciples bewilderment

- The disciples rethink marriage

- The disciples rethink marriage

- This might come as a shock to some of us that they react in this manner, but is it really that surprising?

(11) Marriage options are more God ordained than you know

- In light of the seriousness of marriage, not everyone can accept the disciples statement.

- In light of the seriousness of marriage, not everyone can accept the disciples statement.

- On account of all that, singleness is something that is granted.

(12) The gift of singleness

- We are given the picture of eunuchs to emphasize a point.

- We are given the picture of eunuchs to emphasize a point.

- Serving God is the point of both marriage and singleness.