Matius 19:1--20:34
Konteks19:1 Now when 1 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 2 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 3 came to him in order to test him. They asked, “Is it lawful 4 to divorce a wife for any cause?” 5 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 6 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 7 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 8 19:8 Jesus 9 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 10 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 11 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 12 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 13 and some who were made eunuchs 14 by others, 15 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 16 But the disciples scolded those who brought them. 17 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 18 19:15 And he placed his hands on them and went on his way. 19
19:16 Now 20 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 21 and love your neighbor as yourself.” 22 19:20 The young man said to him, “I have wholeheartedly obeyed 23 all these laws. 24 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 25 to the poor, and you will have treasure 26 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 27
19:23 Then Jesus said to his disciples, “I tell you the truth, 28 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 29 it is easier for a camel 30 to go through the eye of a needle 31 than for a rich person to enter into the kingdom of God.” 19:25 The 32 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 33 19:26 Jesus 34 looked at them and replied, “This is impossible for mere humans, 35 but for God all things are possible.” 19:27 Then Peter said 36 to him, “Look, 37 we have left everything to follow you! 38 What then will there be for us?” 19:28 Jesus 39 said to them, “I tell you the truth: 40 In the age when all things are renewed, 41 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 42 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 43 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
20:1 “For the kingdom of heaven is like a landowner 44 who went out early in the morning to hire workers for his vineyard. 20:2 And after agreeing with the workers for the standard wage, 45 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 46 he went out again and saw others standing around in the marketplace without work. 20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 20:5 So they went. When 47 he went out again about noon and three o’clock that afternoon, 48 he did the same thing. 20:6 And about five o’clock that afternoon 49 he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 20:8 When 50 it was evening 51 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 52 starting with the last hired until the first.’ 20:9 When those hired about five o’clock came, each received a full day’s pay. 53 20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 20:11 When 54 they received it, they began to complain 55 against the landowner, 20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner 56 replied to one of them, 57 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 58 20:14 Take what is yours and go. I 59 want to give to this last man 60 the same as I gave to you. 20:15 Am I not 61 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 62 20:16 So the last will be first, and the first last.”
20:17 As Jesus was going up to Jerusalem, 63 he took the twelve 64 aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. 65 They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely 66 and crucified. 67 Yet 68 on the third day, he will be raised.”
20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. 69 20:21 He said to her, “What do you want?” She replied, 70 “Permit 71 these two sons of mine to sit, one at your 72 right hand and one at your left, in your kingdom.” 20:22 Jesus 73 answered, “You don’t know what you are asking! 74 Are you able to drink the cup I am about to drink?” 75 They said to him, “We are able.” 76 20:23 He told them, “You will drink my cup, 77 but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father.”
20:24 Now 78 when the other ten 79 heard this, 80 they were angry with the two brothers. 20:25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave 81 – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom 82 for many.”
20:29 As they were leaving Jericho, 83 a large crowd followed them. 20:30 Two 84 blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, 85 “Have mercy 86 on us, Lord, Son of David!” 87 20:31 The 88 crowd scolded 89 them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, 90 Son of David!” 20:32 Jesus stopped, called them, and said, “What do you want me to do for you?” 20:33 They said to him, “Lord, let our eyes be opened.” 20:34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
[19:1] 1 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 2 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[19:3] 3 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 4 tc ‡ Most
[19:3] 5 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[19:4] 6 sn A quotation from Gen 1:27; 5:2.
[19:5] 7 sn A quotation from Gen 2:24.
[19:7] 8 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
[19:7] sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
[19:8] 9 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 10 tn Grk “heart” (a collective singular).
[19:10] 11 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 12 tn Here δέ (de) has not been translated.
[19:12] 13 tn Grk “from the womb of the mother” (an idiom).
[19:12] 14 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
[19:13] 16 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 17 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
[19:14] 18 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[19:15] 19 tn Grk “went from there.”
[19:16] 20 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:19] 21 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 22 sn A quotation from Lev 19:18.
[19:20] 23 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 24 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
[19:21] 25 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[19:21] 26 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[19:22] 27 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 28 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 29 tn Grk “I say to you.”
[19:24] 30 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[19:24] 31 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
[19:25] 32 tn Here δέ (de) has not been translated.
[19:25] 33 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 34 tn Here δέ (de) has not been translated.
[19:26] 35 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
[19:27] 36 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 37 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 38 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 39 tn Here δέ (de) has not been translated.
[19:28] 40 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 41 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 42 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[19:29] 43 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[20:1] 44 sn The term landowner here refers to the owner and manager of a household.
[20:2] 45 tn Grk “agreeing with the workers for a denarius a day.”
[20:2] sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
[20:3] 46 tn Grk “about the third hour.”
[20:5] 47 tn Here δέ (de) has not been translated.
[20:5] 48 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 49 tn Grk “about the eleventh hour.”
[20:8] 50 tn Here δέ (de) has not been translated.
[20:8] 51 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 52 tc ‡ Most witnesses (including B D W Θ Ë1,13 33vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.
[20:9] 53 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 54 tn Here δέ (de) has not been translated.
[20:11] 55 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 56 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 57 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[20:13] 58 tn Grk “for a denarius a day.”
[20:14] 59 tn Here δέ (de) has not been translated.
[20:14] 60 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 61 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early
[20:15] 62 tn Grk “Is your eye evil because I am good?”
[20:17] 63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:17] 64 tc ‡ A number of significant witnesses (e.g., B C W 085 33 lat) have μαθητάς (maqhtas, “disciples”) after δώδεκα (dwdeka, “twelve”), perhaps by way of clarification, while other important witnesses lack the word (e.g., א D L Θ Ë1,13). The longer reading looks to be a scribal clarification, and hence is considered to be secondary. NA27 puts the word in brackets to show doubts about its authenticity.
[20:18] 65 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[20:19] 66 tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[20:19] 67 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[20:19] 68 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[20:20] 69 tn Grk “asked something from him.”
[20:21] 70 tn Grk “said to him.”
[20:21] 72 tc A majority of witnesses read σου (sou, “your”) here, perhaps for clarification. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. Either way, the translation adds it due to the requirements of English style. NA27 includes σου here.
[20:22] 73 tn Grk “And answering, Jesus said.” This is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[20:22] 74 tn The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples.
[20:22] 75 tc Most
[20:22] 76 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[20:23] 77 tc See the tc note on “about to drink” in v. 22.
[20:24] 78 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:24] 80 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 81 tn See the note on the word “slave” in 8:9.
[20:28] 82 sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.
[20:29] 83 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:30] 84 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[20:30] 85 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
[20:30] 86 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
[20:30] 87 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[20:31] 88 tn Here δέ (de) has not been translated.
[20:31] 89 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[20:31] 90 tc ‡ The majority of
