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| [[File:matthew2.jpg|center|thumb|[[Matthew]] was inspired to explain what the [[kingdom of God]] was like<Ref name="kingdomlike">{{kingdomlike}}</Ref> to the Jews, the Romans and even the [[Parthia]]ns so that they might [[repent]] of the ways of error<Ref name="Errorbn">{{Errorbn}}</Ref> which were spots in their [[religion]].<Ref name="Spotsq">{{Spotsq}}</Ref> They needed to [[repent]] of systems of [[social welfare]] and [[public religion]] which would be called pagan [[idolatry]]. They were to turn from the ways of the [[cities of blood]]<Ref name="cityblood">{{cityblood}}</Ref> and seek [[the way]] of His [[righteousness]].]]
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|<!--<Br>'''[[Matthew 19]]'''<Br>[https://www.hisholychurch.org/audio/ Download Recording # Matthew Chapter 19] <Br>or press play <Br><html><audio controls src="mp3"></audio></html>--><Br>
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| '''Comments'''
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| V1- 15 is about God's sacred and dive institution the [[family]]. Anything which weakens the [[family]] is far from [[the way]] of [[righteousness]] of God and His kingdom.
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| Divorce had been rare in Judea and at one time in [[Rome]], also. But that had been changing in both. What was the cause?
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| “'''…[T]he healthy moral traditions of early '''[[Rome]]''' were maintained by the discipline of the '''[[family]]''', resting on the supreme authority of the [[father]] - the patria [[potestas]] - and the powerful influence of the mother, to whom the early training of the child was entrusted.'''”<Ref> Cf. [[Tacitus]]'s account of Cornelia, the mother of the Gracchi, and Aurelia, the mother of [[Julius Caesar]], in the dialogue De oratoribus, c. 28.(1911 Encyclopædia Britannica, Volume 23/668)</Ref>
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| The morals of society and the [[permanency of marriage]] were in decline in Judea. The “sanctity of marriage had ceased… [[Abortion]], and the exposure and murder of newly-born children, were common and tolerated; unnatural vices, which even the greatest philosophers practiced, if not advocated, attained proportions which defy description.”<Ref>''Life and Times of Jesus the Messiah'', By Alfred Edersheim, Chapter XI.</Ref>
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| The same pattern is seen in [[Rome]] where, “Even amongst women there were symptoms of revolt against the older order, which showed itself in a growing freedom of manners and impatience of control, the marriage tie was relaxed…"<Ref>Encyclopedia Britannica ‘57 Vol. 19 p 490.</Ref>
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|  “Italy was living through the fever of moral disintegration and incoherence which assails all civilized societies that are rich in the manifold resources of culture and enjoyment, but tolerate few or no restraints on the feverish struggle of contending [[appetite]]s.”<Ref>Idiom.  Encyclopedia Britannica ‘57 Vol. 19 p 490.</Ref>
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| Those following the [[Doctrine of Jesus]] and [[John the Baptist]] saw the moral breakdown and knew the cause which was the [[Corban]] of the [[Pharisees]] which was the [[legal charity]] and [[covetous practices]] instituted by [[Herod]] and [[Pharisees]] which was providing the [[benefits]] and [[dainties]] from the [[benefactors]] who [[exercise authority]]<Ref name="exauth">{{exauth}}</Ref> through the power of civil government<Ref>“‘Civil Law,’ ‘Roman Law’ and ‘Roman Civil Law’ are convertible phrases, meaning the same system of jurisprudence.” Black’s Law dictionary, 3rd Edition, p 332.</Ref> which always [[degenerate]]s the [[social bonds]] of a free society allowing for [[tyranny]] to cease power over the people.
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|  The delivery of the [[Potestas]] or "power" of the natural father within the [[family]] into the hands of the State would be dividing the people as they went under the ''exercising authority'' of the [[conscripted fathers]] of the State and as the [[Patronus]] or '''[[Father]]''' of Rome would in a [[Sodom|time of affluence weakened the poor]].
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| Th original right to choose given to every man would be in the hands of the State and man as a [[person]] would be a member<Ref name="archy">{{Archy}}</Ref>  "subject to ordinaces".<Ref>“‭20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,” [[Colossians 2]]:20</Ref>
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|  This dependence on the authority of government for you and to provide for you would bring about the general '''breakdown of the [[family]]'''<Ref name="endfam">{{endfam}}</Ref> and a degeneration of community. The primary cause at that time  was by the [[free bread]] of the [[Caesar]]s and the '''[[Corban]]''' of the [[Pharisees]] which we know was ''making the word of God to none effect'' and destroying liberty.<Ref name="desliberty">{{desliberty}}</Ref>
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| The same [[covetous practices]] of [[Social welfare]] has been [[bite|eating away]] at the natural [[family]] and [[divide|dividing]] the [[masses]] atleast since [[FDR]] and certainly since [[LBJ]]'s [[Great Society]].
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| This chapter begins about the [[Family]] which is the primary institution of God and His [[Kingdom of God]]. There is no advocacy of celibacy for the people, nor the ministers, nor certainly becoming a [[eunuchs|Eunuch]] but also there is no stigma attached to it. The kingdom is about [[choice]].<Ref name="archy">{{Archy}}</Ref>
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| '''V13''' Jesus goes on to point out the importance of Children produced in the [[family]] and protected by the [[community]] because of [[love]] by [[charity]] which protects the autonomy of the [[Family]] and strengthening the [[social bonds]] of a free society.
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| '''V16 - 19''' in [[Matthew 23]]:8 “‭But be not ye called Rabbi(1rhabbi)<Ref name="Rabbi">{{4461}}</Ref>: for one is your Master(kathegetes)<Ref name="kathegetes">{{2519}}</Ref>, even Christ; and all ye are brethren.” and in [[Matthew 23]]:10 we see,“‭Neither be ye called masters (kathegetes) <Ref name="kathegetes">{{2519}}</Ref>: for one is your Master, even Christ.”  But in '''V16''' we see Master from Didaskalos<Ref name="didaskalos">{{1320}}</Ref>
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| The [[Doctrine of Jesus]] concerning "entering into  emphasizes our conformity to  [[keep the commandments|keeping the commandments]] including providing for our families including our parents.
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| The rich man wanted more including [[eternal life]] and Jesus goes on talking about what he expects from those who would be His [[disciples]] and would be [[ordain]]ed the [[ministers]] ''that is to say'' the [[called out]] of His kingdom.
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| Jesus had said from the beginning he was going to take the kingdom from the [[Pharisees]]<Ref name="ktaken">{{ktaken}}</Ref> because their [[Corban]] lacked [[fruit]] and they were failing to attend to the [[weightier matters]]. He would then appoint a kingdom to His [[Little flock]], His [[ekklesia]].
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| His [[ekklesia]] was to be [[His Church]] who would organize the people in [[free assemblies]] of [[tens]] so that they could provide for the people with a [[daily ministration]] of [[Faith]], [[Hope]], and [[Charity]] through the practice of [[Pure Religion]] rather than the [[public religion]] of the [[Benefactors]] who [[exercise authority]].
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| Of course the [[governments]] of the [[world]] offered [[free bread]] and a system of [[welfare]] that operated by [[force]], [[fear]], and resulted in [[fealty]] but [[John the Baptist]] and all the [[Prophets]] warned about an [[appetite]] for those [[benefits]] that were the [[wages of unrighteousness]].
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| The [[prophets]], [[Jesus]], the [[Apostles]] were all [[warnings|warning]] that if we were [[slothful]] in [[the way]]s of His [[righteousness]] we would return to the [[bondage of Egypt]] go under [[tribute]]<Ref name="TempleTax">{{TempleTax}}</Ref> and become [[merchandise]] and [[curse children]] because of those [[covetous practices]] which have always been [[sin]] from [[Cain]] to [[Nimrod]] to [[Audio-Video#Nimrod_to_Now_Series now]].
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| To go that way is the way of [[Babylon]], the error of [[Balaam]] and the deeds of the [[Nicolaitan]] and it is [[The Way|the opposite way]] of [[Christ]].
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| '''V23, 24''' The '''eye of the needle verses''' the cable?
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| "The Talmud gives the parallel phrase of an elephant passing through a needle’s eye."
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| In Samuel Bochart, history of the animals of scripture, he cites a Talmudic passage: <Br>'''"A needle's eye is not too narrow for two friends,'''<Br>'''nor is the world wide enough for two enemies.'''" 
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| [[John 15]]:12-14 "‭This is my commandment, That ye love one another, as I have loved you.‭ Greater love hath no man than this, that a man lay down his life for his friends.‭ ‭Ye are my friends, if ye do whatsoever I command you.‭"
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| Possessions and riches are not a bad thing but selfishness is. The amount given by the widow was counted more than the treasures of the rich.<Ref>[[Mark 12]]:43 “‭And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:”</Ref> 
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| '''V25, 26''' Everything is a gift from God. To be a [[believer]] is not a product we accomplish by ''our will'' but is the result of surrendering to [[Divine Will]] of God based on love.
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| '''V27, 29''' Foresaking what you have is about sacrifice for others or a higher purpose.
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| [[Acts 4]]: “36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a [[Levite]], and of the country of Cyprus, ‭37 Having land, sold it, and brought the money, and laid it at the apostles’ feet.”
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| '''V30''' Being last and first is a common theme.<Ref name="firstlast">{{firstlast}}</Ref>
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== Teaching About the Family ==
== Teaching About the Family ==

Revision as of 15:59, 1 December 2023

Teaching About the Family

[1] And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;

[2] And great multitudes followed him; and he healed them there.

[3] The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

[4] And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,

[5] And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

[6] Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

Why a divorcement

[7] They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

[8] He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

put away

[9] And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

Celibacy of the divorced

[10] His disciples say unto him, If the case[1] of the man be so with his wife, it is not good to marry.

[11] But he said unto them, All men cannot receive this saying, save they to whom it is given.

[12] For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

Let the Children Come to Me

[13] Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

[14] But Jesus said, Suffer[2] little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

[15] And he laid his hands on them, and departed thence.

The Rich Young Man

[16] And, behold, one came and said unto him, Good[3] Master[4], what good[3] thing shall I do, that I may have eternal life?

[17] And he said unto him, Why callest thou me good[3]? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

[18] He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,

[19] Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

[20] The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

Sell that thou hast

[21] Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

[22] But when the young man heard that saying, he went away sorrowful: for he had great possessions.

The eye of a needle

[23] Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

[24] And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Possible with God

[25] When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

[26] But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

Forsaken all

[27] Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

[28] And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

[29] And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.

[30] But many that are first shall be last; and the last shall be first.[5]



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  1. ↑ ‭156 αιτια aitia ahee-tee’-a; from the same as 154 aiteo ask, beg, call for, crave, desire, require
    1 a cause (as if asked for), i.e. (logical) reason (motive, matter), (legal) crime (alleged or proved): —  accusation, case, cause, crime, fault, [where[-fore].
  2. ↑ 863 ἀφίημι aphiemi [af-ee’-ay-mee] from 575 and hiemi (to send, an intens. form of eimi, to go); v; TDNT- 1:509,88; [{See TDNT 115 }] AV-leave 52, forgive 47, suffer 14, let 8, forsake 6, let alone 6, misc 13; 146
    1) to send away
    1a) to bid going away or depart
    1a1) of a husband divorcing his wife
    1b) to send forth, yield up, to expire
    1c) to let go, let alone, let be
    1c1) to disregard
    1c2) to leave, not to discuss now, (a topic) 1c21) of teachers, writers and speakers
    1c3) to omit, neglect
    1d) to let go, give up a debt, forgive, to remit
    1e) to give up, keep no longer
    2) to permit, allow, not to hinder, to give up a thing to a person
    3) to leave, go way from one
    3a) in order to go to another place
    3b) to depart from any one
    3c) to depart from one and leave him to himself so that all mutual claims are abandoned
    3d) to desert wrongfully
    3e) to go away leaving something behind
    3f) to leave one by not taking him as a companion
    3g) to leave on dying, leave behind one
    3h) to leave so that what is left may remain, leave remaining
    3i) abandon, leave destitute
  3. ↑ 3.0 3.1 3.2 18 ἀγαθός agathos [ag-ath-os’] a primary word; adj; TDNT-1:10,3; [{See TDNT 8 }] AV-good 77, good thing 14, that which is good + 3588 8, the thing which is good + 3588 1, well 1, benefit 1; 102
    1) of good constitution or nature [{#Lu 8:8,15 Mt 7:18 Jas 3:17 }]
    2) useful, salutary, a gift which is truly a gift [{#Jas 1:17 Mt 7:11 Ro 7:12,13 Lu 10:42 Php 1:6 Ro 8:28 }]
    3) good, pleasant, agreeable, joyful, happy [{#1Pe 3:10,13 Ps 34:13 2Th 2:16 Tit 2:13 }]
    3a) a good conscience [{#Ac 23:1 1Ti 1:5,19 1Pe 3:16,21 }]
    4) excellent, distinguished [{#Joh 1:46 }]
    5) upright, honourable [{#Mt 12:34 19:16 Lu 6:45 Ac 11:24 1Pe 3:11 Mt 5:45 22:10 Lu 23:50 8:15 }]
    5a) fulfulling the duty or service demanded [{#Mt 25:21,23 }]
    5b) upright, free from guile, particularily the desire to corrupt the people [{#Joh 7:12 }]
    5c) pre-eminently of God, as consumately and essentially good [{#Mt 19:17 Mr 10:18 Lu 18:19 }]
    5d) denotes the soul considered as the repository of pure thoughts which are brought forth in speech [{#Mt 12:35 Lu 6:45 }]
    5e) the fidelity of servant due to his master [{#Tit 2:10 }]
    5f) in a narrow sense, benevolent, kind, generous [{#Mt 20:15 1Pe 2:18 1Th 3:6 Ro 5:7 }]
    The neuter used substantively denotes:
    1) a good thing, convenience, advantage
    1a) in the plural, external goods, riches [{#Lu 1:53 12:18 16:25 }]
    1b) the benefits of the Messianic kingdom [{#Ro 10:15 Heb 9:11 10:1 }]
    2) what is upright, honourable, and acceptable to God [{#Ro 12:2 2:10 Eph 4:28 Ro 9:11 2Co 5:10 1Th 5:15 3Jo 11 Ro 12:9 Mt 19:17 }]
    2a) salutary, suited to the course of human affairs [{#Ro 13:4 }]
    2a1) in rendering service [{#Ga 6:10 Ro 12:21 }]
    2a2) the favour you confer [{#Phm 14 }]
    Syn.: καλός 2570, δίκαιος 1342. 2570 properly refers to goodness as manifested in form: 18 to inner excellence. [{Lu 8:15 }] In #Ro 5:7, where it is contrasted with 1342, 18 implies a kindness and attractiveness not necessarily possessed by the δίκαιος, who merely measures up to a high standard of rectitude.
  4. ↑ 1320 ~διδάσκαλος~ didaskalos \@did-as’-kal-os\@ from the verb to teach 1321; n m AV-Master (Jesus) 40, teacher 10, master 7, doctor 1; 58
    1) a teacher
    2) in the NT one who teaches concerning the things of God, and the duties of man
    1a) one who is fitted to teach, or thinks himself so
    1b) the teachers of the Jewish religion
    1c) of those who by their great power as teachers draw crowds around them i.e. John the Baptist, Jesus
    1d) by preeminence used of Jesus by himself, as one who showed men the way of salvation
    1e) of the apostles, and of Paul
    1f) of those who in the religious assemblies of the Christians, undertook the work of teaching, with the special assistance of the Holy Spirit
    1g) of false teachers among Christians
  5. ↑ The first will be last
    Matthew 19:30 But many [that are] first shall be last; and the last [shall be] first.
    Matthew 20:16 So the last shall be first, and the first last: for many be called, but few chosen.
    Matthew 23:12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.: Mark 9:35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, [the same] shall be last of all, and servant of all.
    Mark 10:31 But many [that are] first shall be last; and the last first.
    Luke 13:30 And, behold, there are last which shall be first, and there are first which shall be last.
    Luke 18:14 I tell you, this man went down to his house justified [rather] than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
    Luke 22:26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
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