Matthew Chapter 19
Jesus Teaches on Marriage, Divorce, Riches, and Discipleship
A. Jesus teaches on marriage, divorce, and celibacy.
1. Matthew 19:1–2 — Jesus heads toward Judea and Jerusalem.
“Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there.” (Matthew 19:1–2, NKJV)
After completing the teachings of Matthew 18, Jesus departed from Galilee and began traveling toward Judea beyond the Jordan, entering the region of Perea. This marks a transition in the Gospel narrative as Jesus leaves Galilee—where most of His public ministry occurred—and turns His face toward Jerusalem and the events of the Passion.
This journey to Judea was not Jesus’ first, though the Synoptic Gospels focus on His Galilean ministry. The Gospel of John records that He made several earlier trips to Judea and Jerusalem (see John 2:13; 5:1; 7:10; 10:22). Thus, this is not an unusual occurrence but rather a continuation of His determined path toward the cross.
Matthew mentions that “great multitudes followed Him,” emphasizing that Jesus’ popularity and influence extended far beyond Galilee. His healing ministry continued in Judea, demonstrating His compassion and divine authority. However, as Poole notes, there is no indication that these multitudes believed in Him. The presence of miracles does not always result in genuine faith, a sobering reminder seen throughout the Gospel accounts.
Matthew Henry notes that these people came from Galilee to the farther side of Jordan to meet Jesus, indicating the fame of His ministry. Many came to Him for healing, but few likely came with true hearts seeking the kingdom of God.
2. Matthew 19:3 — The Pharisees attempt to trap Jesus.
“The Pharisees also came to Him, testing Him, and saying to Him, ‘Is it lawful for a man to divorce his wife for just any reason?’” (Matthew 19:3, NKJV)
The religious leaders resumed their antagonistic approach. They were not coming to learn, but rather “testing Him,” with malicious intent. The Greek term for “testing” here (peirazontes) implies a deliberate trap. Their question was framed to force Jesus into a difficult position. By asking whether divorce was permitted “for just any reason,” they introduced one of the most contentious debates of first-century Judaism.
There were two prevailing rabbinical schools:
Shammai’s school, the stricter view, permitted divorce only in the case of sexual immorality.
Hillel’s school, more liberal and dominant in public opinion, allowed divorce for nearly any trivial reason.
Deuteronomy 24:1 states, “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 uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house…” (NKJV). The debate hinged on what constituted “uncleanness.”
Under Hillel’s school, a wife could be divorced for burning food, speaking too loudly, or even if the husband simply found another woman more attractive. Rabbi Akiba even taught that if a man found a woman “prettier,” he could divorce his wife. This liberal interpretation had led to widespread abuse and degradation of women in marriage.
Despite the supposed high view of marriage in Jewish society, women were seen as inferior. Wives were often treated as property, and the Law was manipulated to accommodate the selfish desires of men. Tragically, much of the same devaluation of marriage and gender distinction continues today.
The Pharisees’ question was shrewd. If Jesus sided with Shammai, He would alienate the crowds who preferred Hillel’s easier divorce options. If He sided with Hillel, He could be accused of being too lenient and undermining the Law. Additionally, some scholars (like Carson) suggest they may have hoped Jesus would comment on the immoral union of Herod and Herodias (Mark 6:17–18), which had led to the imprisonment and execution of John the Baptist. If Jesus spoke against that marriage, He too might be targeted.
The very framing of their question—“for just any reason?”—reveals that they were not interested in God’s intent for marriage but in defending their own traditions and loopholes. This reflects their hardened hearts and misuse of Scripture.
3. Matthew 19:4–6 — Jesus’ First Answer: Return to God’s Original Design for Marriage
“And He answered and said to them, ‘Have you not read that He who made them at the beginning “made them male and female,” 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”? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.’” (Matthew 19:4–6, NKJV)
Rather than engaging in legalistic debate with the Pharisees over rabbinic interpretations, Jesus brought the discussion back to the authority of Scripture, specifically Genesis 1:27 and Genesis 2:24. By asking, “Have you not read…?” Jesus exposed their failure to understand the foundational purpose of marriage in God’s original creation order.
In quoting Genesis 1:27, “So God created man in His own image; in the image of God He created him; male and female He created them” (NKJV), Jesus upheld not only the gender distinction ordained by God but the foundational design of complementarity within marriage — a male and a female, joined as one. The modern world attacks this foundation through gender confusion, but Jesus affirms the original design with absolute clarity.
Jesus then quotes Genesis 2:24, “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (NKJV), emphasizing that marriage is not a human invention but a divine institution. The union is physical, emotional, spiritual, and covenantal. It is “one flesh” — not a mere agreement, but a God-sealed bond.
This quote also establishes key truths:
Marriage is exclusive — “a man shall leave his father and mother” — indicating priority over all other earthly relationships.
Marriage is permanent — “be joined” (literally “cleave,” or “be glued together”) — indicating a bond not easily broken.
Marriage is unitive — “the two shall become one flesh” — emphasizing intimate union and oneness.
The phrase “Therefore what God has joined together, let not man separate” (Matthew 19:6, NKJV) is a divine declaration. God, not man, is the one who unites in marriage. Any attempt to sever that bond outside of His stated conditions is not only rebellion against His order but also an affront to His creative will. Spurgeon rightly said, “He who made them…still joins them.”
4. Matthew 19:7–9 — The Mosaic Controversy and Jesus’ Clarification
“They said to Him, ‘Why then did Moses command to give a certificate of divorce, and to put her away?’ He said to them, ‘Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.’” (Matthew 19:7–9, NKJV)
The Pharisees, attempting to challenge Jesus’ strict standard, refer to Deuteronomy 24:1, which says: “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 uncleanness in her, and he writes her a certificate of divorce…” (NKJV). They argued that Moses commanded divorce, but Jesus corrected them — Moses permitted it, and only as a concession to sin.
The Greek word for “permitted” (epetrepsen) highlights allowance, not endorsement. Jesus exposes their carnal motives: they were not seeking God’s will, but man’s excuse. He reiterates, “from the beginning it was not so” (Matthew 19:8, NKJV), reaffirming the Genesis ideal.
Then Jesus gives the sole grounds for divorce that is permitted by God: “except for sexual immorality” (Matthew 19:9, NKJV). The word translated “sexual immorality” is porneia, a broad term encompassing all forms of sexual sin, including adultery, fornication, homosexuality, and incest. This aligns with the intent of the Mosaic “uncleanness” clause, which was not referring to trivial offenses but deep covenant betrayal.
The allowance is not a command — divorce is not mandated, even in the case of infidelity. God can bring restoration even after grievous sin. Hosea is an example of God’s grace in a broken marriage covenant.
However, when one divorces outside of the condition of porneia, and remarries, Jesus states plainly: “commits adultery.” This is because, in God’s eyes, the first marriage still stands. Only God has the right to dissolve a marriage covenant.
Paul echoes this principle in 1 Corinthians 7:10–11, “Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife” (NKJV). Paul allows for separation in grievous cases, but not divorce and remarriage unless the Biblical grounds (sexual immorality or abandonment by an unbeliever, per 1 Corinthians 7:15) are present.
Thus, marriage is not a light contract to be broken at whim. It is a holy covenant. Any divorce outside of God’s allowance, followed by remarriage, constitutes ongoing adultery. Jesus does not soften this teaching; He underscores its moral gravity.
Summary for Matthew 19:4–9:
Jesus affirms that marriage is God-ordained, exclusive between male and female, unitive and permanent. Divorce is never commanded by God — it is permitted only due to porneia, and even then, it grieves His heart. Anything less than God's design falls short of His glory. The church must uphold this standard, not bow to cultural norms.
5. Matthew 19:10–12 — The Disciples Ask About Marriage and Celibacy
“His disciples said to Him, ‘If such is the case of the man with his wife, it is better not to marry.’ But He said to them, ‘All cannot accept this saying, but only those to whom it has been given: For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.’” (Matthew 19:10–12, NKJV)
In response to Jesus’ strict standard for marriage and His rejection of frivolous divorce, the disciples react with alarm. They declare, “If such is the case… it is better not to marry.” (Matthew 19:10, NKJV). Their comment reveals both the seriousness of Jesus’ teaching and their cultural conditioning. The idea that one could not discard a wife for any reason was radical in their time. Yet Jesus does not retract or soften His teaching. Instead, He uses this moment to discuss the calling of celibacy.
Jesus affirms that the high standard of marital permanence should not be taken lightly. A man should not enter marriage unless he understands and embraces the lifelong nature of the covenant. Their reaction — “maybe it’s better not to marry” — is not rebuked, but redirected. Marriage is honorable among all (Hebrews 13:4), but not mandatory for all. Some are indeed called to celibacy.
“But He said to them, ‘All cannot accept this saying, but only those to whom it has been given.’” (Matthew 19:11, NKJV). This introduces a gracious recognition that singleness — for the sake of the kingdom — is a spiritual gift and not something to be imposed. The Apostle Paul echoes this in 1 Corinthians 7:7, “For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that.” (NKJV).
Jesus explains that there are three kinds of eunuchs (Matthew 19:12):
Those born eunuchs — These are individuals who, by congenital defect or natural constitution, have no desire or capacity for marriage.
Those made eunuchs by men — Often referring to those castrated to serve in royal courts. This was a common practice in the ancient world (e.g., Daniel and his companions likely fell into this category under Babylonian captivity, cf. Daniel 1:3–4).
Those who have made themselves eunuchs for the kingdom of heaven’s sake — This is clearly figurative. These are individuals who voluntarily choose celibacy, not through mutilation but by abstention, for the purpose of undistracted service to God.
Jesus is not teaching asceticism or self-harm, but spiritual devotion. Those who voluntarily abstain from marriage for ministry purposes (like Paul and possibly Timothy) do so not because marriage is evil, but because singleness affords a unique focus for Kingdom work (1 Corinthians 7:32–35).
Paul speaks of this gift as one that allows greater focus on pleasing the Lord, rather than dividing attention between the Lord and a spouse. But it is a gift — not a requirement. As Jesus concludes: “He who is able to accept it, let him accept it.” (Matthew 19:12, NKJV). The language implies that not all are able — but if the calling is present, it should be embraced with joy and without shame.
This passage affirms:
Marriage is the norm for most people.
Celibacy is a special calling, enabled by divine gifting.
Neither state is more holy than the other; rather, each must be lived out in obedience and purity.
6. Matthew 19:13–15 — Jesus Blesses the Little Children
“Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’ And He laid His hands on them and departed from there.” (Matthew 19:13–15, NKJV)
Following the heavy teaching on marriage and celibacy, the scene shifts tenderly. Parents bring their children to Jesus, asking Him to lay hands on them and pray. This was a common Jewish custom — to seek blessing from a righteous man or teacher. The Mishnah notes that on the Day of Atonement, it was customary to bring a child before an elder to receive a blessing.
Yet the disciples rebuke them, likely thinking the Lord had more important matters to attend to. This reveals an ongoing blindness among the disciples regarding the value Jesus places on children. As in Matthew 18:3, Jesus had already taught, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.” (NKJV). To reject children is to reject the very character that Jesus commended.
Jesus’ response is sharp but loving: “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.” (Matthew 19:14, NKJV). Children, with their humility, dependence, and openness, exemplify the kind of trust and faith required to enter the kingdom. They are not saved by these traits, but they symbolize the posture God honors.
Then Jesus “laid His hands on them” (Matthew 19:15, NKJV), demonstrating personal care, affection, and spiritual blessing. In Scripture, the laying on of hands signifies the bestowal of blessing, empowerment, or identification (see Acts 6:6, Acts 13:3, 2 Timothy 1:6). Jesus did not baptize the children, but He did bless them — a clear distinction from sacramental traditions.
This act of blessing children also testifies that God cares about the weak and dependent. His kingdom does not operate by worldly status or merit but by grace extended to the humble.
Summary of Matthew 19:10–15:
Jesus affirms both the sanctity of marriage and the unique gift of celibacy. The call to singleness is not a rejection of marriage but a consecration to service. In the following scene, Jesus lovingly welcomes little children, correcting the disciples and blessing the most vulnerable. These passages together underscore the Kingdom’s values: permanence in marriage, purity in celibacy, and humility like a child.
B. Jesus Teaches on Riches and Following Him
1. Matthew 19:16–17 — A Man Asks Jesus About Gaining Eternal Life
“Now behold, one came and said to Him, ‘Good Teacher, what good thing shall I do that I may have eternal life?’ So He said to him, ‘Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.’” (Matthew 19:16–17, NKJV)
This account introduces us to the man often called “the rich young ruler,” a synthesis of the details from Matthew, Mark, and Luke. He approaches Jesus with a sincere question but a flawed theology: he wants to do something to inherit eternal life.
This question reveals several assumptions:
That eternal life is earned by works.
That man is capable of moral perfection.
That Jesus, as a “good teacher,” must know the secret formula.
Jesus immediately challenges his understanding of the term "good." “Why do you call Me good? No one is good but One, that is, God.” (Matthew 19:17a, NKJV). This is not a denial of Jesus’ deity or moral purity, but a direct challenge: “Do you recognize who you are speaking to?” Only God is inherently good. If Jesus is good, and the man is right to call Him so, then Jesus is God — which is the very truth this young man is failing to grasp.
Jesus then answers within the framework of the man’s thinking: “If you want to enter into life, keep the commandments.” (Matthew 19:17b, NKJV). Since the man sought righteousness through works, Jesus pointed to the Law — which requires perfect obedience.
This is not a new gospel of salvation by works. Rather, Jesus is using the Law the way Paul describes it in Galatians 3:24 — as a schoolmaster to lead us to Christ. The Law reveals our sin and inability to save ourselves.
“He would needs be saved by doing; Christ sets him that to do which no man living can do, and so shows him his error.” — Trapp
2. Matthew 19:18–20 — Jesus Tests Him by the Law Regarding Man’s Relationships
“He said to Him, ‘Which ones?’ Jesus said, ‘“You shall not murder,” “You shall not commit adultery,” “You shall not steal,” “You shall not bear false witness,” “Honor your father and your mother,” and, “You shall love your neighbor as yourself.”’ The young man said to Him, ‘All these things I have kept from my youth. What do I still lack?’” (Matthew 19:18–20, NKJV)
The man responds with “Which ones?” — revealing his legalistic mindset. He wants a checklist, a narrowed-down list of commandments to fulfill. Jesus lists the commandments that deal with our relationships to others (the second tablet of the Law) — the horizontal duties from Exodus 20 and Leviticus 19:18.
Notably, Jesus omits the first table of the Law — the commandments that deal with one’s duty to God. This is key: outward moral behavior is not enough. Love of neighbor, though critical, is not the same as loving the Lord your God with all your heart, soul, and mind (Matthew 22:37–40).
The man answers, “All these things I have kept from my youth.” (Matthew 19:20, NKJV). Like Paul, who wrote “concerning the righteousness which is in the law, blameless” (Philippians 3:6, NKJV), this young man sincerely believed that he was righteous — externally. But obedience in appearance is not the same as obedience in heart.
Yet even with his confidence in having kept the commandments, he admits, “What do I still lack?” He is unsettled. Despite wealth, youth, and moral reputation, there remains a void — a deep awareness that something is missing.
“The exemplary life plus the dissatisfaction meant much…‘I am on the right road, according to your teaching; why then do I not attain the rest of the true, godly life?’” — Bruce
This question sets the stage for Jesus to reveal the true nature of discipleship — not about rule-keeping, but about surrendering everything to follow Him.
3. Matthew 19:21–22 — Jesus Tests the Man’s Relationship with God
“Jesus said to him, ‘If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.’ But when the young man heard that saying, he went away sorrowful, for he had great possessions.” (Matthew 19:21–22, NKJV)
Jesus now moves from the second table of the Law (how we treat others) to the first table (how we relate to God). The command “sell what you have and give to the poor” is not arbitrary—it is diagnostic. It reveals the young man’s heart. Though he claimed to love his neighbor, he was unwilling to part with his wealth to help the poor. He also failed to love God supremely, as evidenced by his unwillingness to follow Jesus when called.
“If you want to be perfect…” — that is, if you want to meet the standard of divine righteousness by law, here is the test: Give up what owns your heart.
This call echoes Jesus’ previous instructions: “Do not lay up for yourselves treasures on earth… but lay up for yourselves treasures in heaven…” (Matthew 6:19–20, NKJV). In the Kingdom economy, real wealth is not measured by what you keep, but what you surrender.
“Think not, therefore, as many do, that there is no other hell but poverty, no better heaven than abundance.” — Trapp
The tragic ending, “he went away sorrowful, for he had great possessions” (v. 22), reveals that his riches possessed him. In breaking the first commandment, “You shall have no other gods before Me” (Exodus 20:3, NKJV), the man proved that he had an idol in his life—his wealth.
Jesus does not call every believer to sell all their possessions, but He does call every believer to surrender all. For this man, it meant letting go of riches. For others, it may mean letting go of ambition, relationships, or pride.
“He failed to observe the spirit both of the second and the first table. He loved not his poor brother as himself; he loved not God in Christ Jesus with all his heart and soul.” — Spurgeon
4. Matthew 19:23–26 — Riches as an Obstacle to the Kingdom
“Then Jesus said to His disciples, ‘Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’ When His disciples heard it, they were greatly astonished, saying, ‘Who then can be saved?’ But Jesus looked at them and said to them, ‘With men this is impossible, but with God all things are possible.’” (Matthew 19:23–26, NKJV)
The scene turns to Jesus’ disciples, and He uses the opportunity to teach about the spiritual peril of material wealth. He begins solemnly: “Assuredly, I say to you…” — a phrase of emphasis used to mark important truth.
a. “It is hard for a rich man to enter the kingdom of heaven.” (v. 23)
Riches, while not evil in themselves, create a temptation toward self-sufficiency, pride, and worldliness. As Revelation 3:17 says of Laodicea: “Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked.” (NKJV)
Wealth dulls spiritual hunger, and those surrounded by comfort seldom long for heaven. Yet even in our modern world, most Christians would be wealthier than this young ruler. The warning remains urgent.
b. “It is easier for a camel to go through the eye of a needle…” (v. 24)
Jesus paints an intentionally hyperbolic image—a camel (the largest common animal in Palestine) trying to pass through the eye of a needle (the smallest known opening). The absurdity is intentional. Riches do not make it merely difficult—they make it impossible without divine intervention.
“The camel, the largest common animal, trying to squeeze through the smallest imaginable hole.” — France
This eliminates all human pride. Salvation is not merely difficult for the rich—it is impossible for anyone apart from God's grace.
c. “Who then can be saved?” (v. 25)
The disciples are shocked. In their culture, wealth was considered a sign of divine favor. If even the rich are in danger, what hope is there for anyone?
Their question betrays the assumption that salvation is earned or deserved. Jesus’ answer corrects this thinking.
d. “With men this is impossible, but with God all things are possible.” (v. 26)
Here is the heart of the gospel. Salvation is not the achievement of man, but the work of God. Man cannot save himself — not by law, not by riches, not by morality — but God can reach any heart, rich or poor.
Examples of rich men saved by grace include:
Zacchaeus (Luke 19:1–10) — a wealthy tax collector who repented.
Joseph of Arimathea (Matthew 27:57) — a rich man who buried Jesus.
Barnabas (Acts 4:36–37) — a Levite who sold land for the early church.
“Jesus is not saying that all poor people and none of the wealthy enter the kingdom of heaven. That would exclude Abraham, Isaac, and Jacob, to say nothing of David, Solomon, and Joseph of Arimathea.” — Carson
Summary of Matthew 19:21–26:
Jesus revealed to the rich young ruler that discipleship is not about checking off laws but giving up anything that competes with God for first place in the heart. When the man refused, Jesus turned to teach His disciples that wealth is often a spiritual barrier. Yet salvation is not impossible for the rich — or anyone — because “with God all things are possible.”
Matthew 19:27–30 — The Reward for Discipleship and the Great Reversal
“Then Peter answered and said to Him, ‘See, we have left all and followed You. Therefore what shall we have?’ So Jesus said to them, ‘Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first.’” (Matthew 19:27–30, NKJV)
Following Jesus’ challenging statement on the impossibility of salvation without God and the danger of riches, Peter, never one to keep silent for long, voices the question burning in the hearts of all the disciples: “What do we get for leaving everything?”
a. “See, we have left all… therefore what shall we have?” (v. 27)
Peter’s question is honest—yet laced with self-interest. He points out the contrast between themselves and the rich young ruler. The disciples did what the ruler could not: they left everything. It is a legitimate question, though slightly transactional in tone.
Spurgeon remarks rightly:
“What Peter said was true, but it was not wisely spoken. It has a selfish, grasping look… After all, what have any of us to lose for Jesus compared with what we gain by Him?”
Jesus responds not with rebuke but with revelation.
b. “In the regeneration… you who have followed Me will also sit on twelve thrones…” (v. 28)
The word “regeneration” (Greek: palingenesia) refers here not to individual salvation but to the future renewal of the world—the Millennial Kingdom when Jesus reigns visibly on the earth (cf. Revelation 20:4–6).
“When the Son of Man sits on the throne of His glory…” clearly refers to the Second Coming and the Messianic Kingdom, where Christ rules as Davidic King (cf. Matthew 25:31).
The promise: The Twelve will sit on twelve thrones, “judging the twelve tribes of Israel.” This is a literal administrative role granted to the apostles during the Millennial Reign. It reflects the fulfillment of God’s covenant with Israel and a restored Kingdom on earth—just as premillennial dispensationalism teaches.
Additional references:
“Having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” (Ephesians 2:20, NKJV)
“Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.” (Revelation 21:14, NKJV)
These verses support the idea that the apostles’ role is not merely spiritual but also administrative in the future literal Kingdom.
c. “Everyone who has left houses or… lands… shall receive a hundredfold, and inherit eternal life.” (v. 29)
This expands the promise beyond the apostles. Anyone—past, present, or future—who sacrifices earthly ties for the sake of Christ will be rewarded both temporally and eternally.
“Hundredfold” is not literal (we are not promised a hundred wives), but Jesus uses hyperbole to describe abundant spiritual compensation. The blessings include joy, peace, purpose, godly relationships, and eternal reward.
Matthew Poole gives a sober enumeration of the blessings returned:
Joy in the Holy Spirit
Peace of conscience
The sense of God’s love
Contentment
God stirring others to meet needs
Temporal blessings restored, as with Job
The believer may sacrifice comforts, relationships, and property—but God repays all with interest, both in this life and the next.
“God will be a debtor to no man.” The Lord is generous, and He honors every act of surrender with reward beyond imagining.
d. “But many who are first will be last, and the last first.” (v. 30)
Here Jesus introduces the theme of reversal—a concept that will be illustrated in the next chapter with the parable of the laborers in the vineyard (Matthew 20:1–16).
This saying dismantles any notion that God's Kingdom operates on worldly merit, status, or human expectations. Faithfulness, not fame; humility, not high position, will be rewarded.
“Jesus lays it down that there will be surprises in the final assessment… it may be that those who were humble on earth will be great in heaven.” — Barclay
Spurgeon illustrates with a powerful tale:
A mighty preacher was shown in a dream that he would receive no reward in heaven, only to learn that it was the man who faithfully prayed for him from the shadows who would receive it instead. While this may be legendary, it contains truth—God rewards based on faithfulness, not public success.
Conclusion:
In Matthew 19:27–30, Jesus answers the cry of every sacrificial disciple: “Is it worth it?” His answer is an emphatic yes. He promises:
Specific rewards for the apostles in the Millennial Kingdom.
Abundant spiritual compensation and eternal life for all disciples.
A divine reversal of man’s ranking—what is esteemed among men is often despised by God, and vice versa.
This section underscores that following Jesus is costly—but it is never loss. The King will repay all with eternal dividends. As Paul wrote:
“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Romans 8:18, NKJV)
