Mat 19-20 | TNotes | STEP | Summary for Matt 19:1-20:19: 19:1–20:34 Jesus was now on the move toward Jerusalem (19:1 ; 20:29 ; 21:1 ), with a further opportunity for instructing the disciples on various aspects of discipleship.

Summary for Matt 19:1-20:19: 19:1–20:34 ^a Jesus was now on the move toward Jerusalem (19:1 ^b; 20:29 ^c; 21:1 ^d), with a further opportunity for instructing the disciples on various aspects of discipleship.
19:3 ^e There were two divergent views on when one was allowed to divorce one’s wife. One group of Pharisees, following Rabbi Shammai, argued that divorce was allowed only in the case of adultery or other grave sin, while the other group, following Rabbi Hillel, contended that a man could divorce his wife for any reason, such as if she burned his dinner.
Summary for Matt 19:4-5: 19:4-5 ^f The Pharisees were not considering all of God’s word. The Creator had made marriage as a permanent union (see Gen 2:18-25 ^g; see also 1 Cor 7:10-16 ^h).
19:6 ⁱ Since God made marriage a union, humans do not have the right to break that union. Jesus affirmed the indissolubility of marriage.
Summary for Matt 19:7-8: 19:7-8 ^j why did Moses say (literally command): The Pharisees thought Jesus had contradicted a command of the law (see Deut 24:1-4 ^k), but Moses permitted divorce only as a concession to their hard hearts. Jesus introduced the revolutionary principle that God’s permission is not necessarily his desire (see 1 Cor 6:12 ^l). Divorce is never God’s desire (Mal 2:14-16 ^m); it is an expression of human sin.
19:9 ⁿ Jesus permits only one legitimate reason for a man to divorce: if his wife has been unfaithful (see 5:32 ^o). In the face of those who thought divorce could be taken lightly, Jesus affirms God’s created order: Marriage was designed to be permanent (see Mark 10:11-12 ^p).

• commits adultery: This speaks only of the man who divorces his wife unlawfully. In such a case, his remarriage is adulterous. Jesus’ motivation is to reestablish the permanency of marriage.
19:11 ^q This statement refers to the disciples’ comment (19:10 ^r).
19:12 ^s Eunuchs are males castrated either by a birth defect or by a surgical operation. Jesus also uses the term metaphorically for those who choose not to marry (see Luke 14:26 ^t; 18:29 ^u; 1 Cor 7:7-8 ^v).

• for the sake of the Kingdom: Jesus was not denigrating marriage; he was simply indicating that the unmarried often have greater potential for ministry (see 1 Cor 7:25-35 ^w).
19:13 ^x Jesus would lay his hands on others to bless them (see Luke 4:40 ^y; 13:13 ^z; see also Gen 48:14-15 ^aa; Acts 19:6 ^ab).

• The disciples, motivated to protect Jesus, scolded the parents, demonstrating a wrong attitude toward children (see Matt 18:5-6 ^ac, 10 ^ad).
19:17 ^ae Why ask me? The man, as a Jew, should have known that God’s standard of goodness is clearly reflected in his commandments. The man’s questions (also 19:20 ^af) show that he was not trusting in the adequacy of God’s revealed will.

• only One ... is good: The man may have believed he could act with perfect goodness on his own, whereas only God is truly good and thus the source of all goodness.

• keep the commandments: Jesus has in mind either leading the man to see his sinfulness by asking him to do the impossible, or more probably, restating that good works are a telling gauge of the truthfulness of a person’s faith (see 7:13-27 ^ag).
Summary for Matt 19:21-22: 19:21-22 ^ah By calling the man to go and sell and come, follow me, Jesus revealed that the man had not in fact kept the first of the ten commandments (Exod 20:3 ^ai). His possessions—his wealth and security—had become his god (see Matt 6:20 ^aj, 24 ^ak; 13:44-46 ^al).
19:23 ^am Jesus draws a lesson for discipleship from the rich man’s tragic denial. It is hard for the rich to humble themselves, admit their need, and trust in God (see 5:3 ^an; Luke 6:24 ^ao; 1 Tim 6:9-10 ^ap).

• Kingdom of Heaven is equivalent here to eternal life (Matt 19:16-17 ^aq, 29 ^ar) or to salvation as the result of God’s regenerating work (19:25-26 ^as).
19:24 ^at easier for a camel: This analogy reinforces the difficulty that wealthy people face in entering the Kingdom. A few manuscripts have a Greek word meaning rope (Greek kamilos) instead of camel (Greek kamēlos), a difference of only one letter.

• to go through the eye of a needle: The image makes the wealthy entering the Kingdom an impossibility. The situation is not utterly hopeless, however (19:26-27 ^au). See study note on Mark 10:25.
19:26 ^av God’s regenerating grace is absolutely essential before the wealthy are able to repent from their idolatry, abandon their possessions if called to do so, and follow Jesus (19:21 ^aw).
19:28 ^ax you ... will also sit on twelve thrones: The disciples’ part in judging is a reversal—those who are wealthy and powerful now will be judged by those who are humble and poor (see 19:30 ^ay).

• Judging can mean both ruling and condemning (see Rev 20:4 ^az).

‏ Matthew 20

Summary for Matt 20:1-16: 20:1-16 ^ba This parable is similar to the parable of the Lost Son (Luke 15:11-32 ^bb). In both, God’s grace is shown to two parties while one grumbles about unjust treatment.
20:8 ^bc Payment followed the day’s work (Deut 24:14-15 ^bd).
20:16 ^be See Matt 5:19 ^bf; 8:11-12 ^bg.
Summary for Matt 20:20-28: 20:20-28 ^bh Each prediction of Jesus’ suffering in Matthew is connected to instruction on the nature of discipleship in light of that suffering (see 16:24-28 ^bi; 17:24–18:5 ^bj). This teaching called the Messiah’s disciples to follow his example of service and sacrifice.
Summary for Matt 20:20-21: 20:20-21 ^bk This mother’s question appears to have been inspired by her sons, since Jesus responded to the sons rather than to the mother (cp. Mark 10:35-37 ^bl).
20:21 ^bm The promise of sitting in positions of authority in God’s Kingdom had already been given (19:28 ^bn); the brothers’ request seems to have been motivated out of selfish desire for prominence, with no regard for the suffering the Messiah would soon undergo (see Matt 23:6 ^bo; Luke 14:7-11 ^bp).
20:22 ^bq The cup refers to Jesus’ duty, calling, and destiny (see 26:39 ^br; John 18:11 ^bs; see also Ps 75:8 ^bt; Isa 51:17 ^bu, 22 ^bv; Rev 16:19 ^bw).
20:23 ^bx You will indeed: James was eventually martyred (Acts 12:2 ^by), and John suffered significant persecution (Acts 4:3 ^bz; 5:40 ^ca; Rev 1:9 ^cb).
20:24 ^cc The other disciples ... were indignant: Selfish ambition was apparently not unique to James and John (see also 21:15 ^cd; 26:8 ^ce; Luke 13:14 ^cf).
Summary for Matt 20:25-28: 20:25-28 ^cg The desire for power is characteristic of pagan rulers in this world. It ought not to be a trait of those who follow the Son of Man (18:1-5 ^ch; 19:13-15 ^ci; 23:1-12 ^cj).
20:27 ^ck The word slave is a common metaphor for the submissive relationship of a disciple to his master (8:9 ^cl; 10:24-25 ^cm; 24:45-51 ^cn; 25:14-30 ^co). Jesus’ disciples serve others, following Jesus’ example (e.g., John 13:1-17 ^cp).
20:28 ^cq This expression, the Son of Man came, suggests Jesus’ preexistence (see Dan 7:13-14 ^cr).

• Jesus was describing his voluntary offering of himself as a ransom for many, to pay the debt all people owe (see Matt 26:26-29 ^cs; Isa 53:10-12 ^ct; Rom 3:24 ^cu), thereby buying them out of slavery (see Gal 5:1 ^cv).
Summary for Matt 20:29-34: 20:29-34 ^cw The blind men’s expression of faith in the Son of David was an acknowledgment of Jesus as the Messiah (see 21:9 ^cx; 22:42 ^cy; 2 Sam 7:12-16 ^cz).