Mat 19:26 With men this is impossible; but with God all things are possible.
Alternative version: From men, this is impossible, but from God, everything is possible."

In response to Christ's statement about the problem with wealth, the apostles ask how anyone can be saved. (The word used is sozo or more precisely, sôizô, which means "to be safe from death," "to preseve," and "to maintain.") Christ response is that this safety from death does not come from men but from God.

This seems to be a simple idea on the surface, but Christ is speaking to the age-old delusion, more common today than ever, that lives can be saved. We talk constantly about medicine saving lives, good laws saving lives, good habits saving lives. How many people think that having money can save your life? Christ is pointing out that this is all an illusion. Since the beginning of time, not a single life has been saved. Everyone who has been born has died.

No matter how long the average person lives, life is short, an eyeblink in eternity. In comparison with the vast expanse of time, the longest surviving person doesn't live much longer than a baby who dies at birth. There is no value to any single life or life in general in a physical sense alone. Life only has meaning because life is bigger than the physical world alone. Every life spans the vast distance between the physical world to the timeless realm of God.

"With" is from para, which means "besides," "from," "near," and "by the side of."

"Impossible" is from adunatos, which means "unable to do a thing," "without power," "powerless," "impossible," and "unrealizable."

"Possibel" is from dunatos, which means "strong," "mighty," "possible," and "practicable."

Mat 19:24 And again I tell 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.

Since the Greek word translated as "camel" here, kamelos, is originally of Hebrew or Aramaic origin (gamal), it really make more sense to look at the original Hebrew here than Greek. I actually prefer the Aramaic explanation offered here.

Christ's point is that wealth make pursuing the spiritual road more difficult. It is more than a distraction. Remember, Christ sees human progress as coming from passing through a cycle of matter, mind, relationships, and spirit. The order doesn't matter, but progress requires the connection to all four things. What is "worthless" (poneros, the word mistranslated into English as "evil") is getting "stuck" in any one realm.

Interestingly enough, wealth is most commonly a symbol to the realm of the intellect and mind, rather than the physical or social. As anyone who has a high-paying job or manages a great deal of money can tell you, your mind is constantly drawn away from relationships and physical reality by the seduction of the world of commerce.

Mat 19:23 Truly I tell you, That a rich man shall hardly enter into the kingdom of heaven.

Alternative version: Truly I tell you, That wealth is hard to satisfy by entering into the kingdom of heaven.

The more I study Christ's words, the more clearly I see that Christ does not use the term "kingdom of heaven" to refer to the afterlife. I discuss the meaning of kingdom of heaven in much more depth here, and if you look at everything Christ says about it (which I list), it cannot describe the afterlife.

What Christ is saying here is that a rich person cannot enter into the state of perceiving the hidden order of the universal rule. The rich, more than anyone else, are distracted by the "real" world because they have so much involved in it. As Christ says clearly in Mat 6:21, your heart (symbol for relationships) is where your treasue is. Those who have worldly treasure are more strongly tied to the material world.

This connects to the previous discussion of marriage again because a serious committment to a family is a similar barrier. However, as Christ assures us both earlier in the chapter, neither marriage nor wealth is a complete barrier to understanding the real order of things because God is always there to help.

On a personal note, as one who is both very happily married and financially comfortable, I need
God's help more than most in writing these posts.

"Rich man" is from plousios, which means "rich," and "opulent." It very much has the sense of ostentatiously rich.

"Can hardly" is from duskolos, which means "hard to satisfy with food," "hard to please," and "difficult to explain."

"Enter" is from eiserchomai, which means both "to go into," "to come in," "to enter," "to enter an office," "to enter a charge," (as in court) and "to come into one's mind."

Mat 19:21 If you want to be perfect, go [and] sell what you have, and give to the poor, and you shall have treasure in heaven: and come [and] follow me.

For Christ, perfection (teleios) is one step beyond "righteousness"(dikaiosunê). Righteousness includes concern for worldly things, specifically justice, (which is one of the definitions of the word). In Christ's use of symbols, "righteousness" is a physical state, not an spiritual one. In the Beatitudes, Christ describes the just as people who hunger and thirst for justice and those who are hounded (pursued or persecuted) by others. Perfection is beyond such concerns, beyond the blessings of the Beatitudes.

The message here is not just selling possessions but turning your back on your past accomplishments and your entire past life.

I am always looking for general themes in Matthew's chapters, because every chapter seems to have a central point. The discussion of marriage is a discussion about how difficult marriage can be but that the only alternative is a state of abstenance, which can have a physical cause, or can be chosen for spiritual reasons. Here Christ is offering the same two alternatives. We can live a good life, but if we aspire to something higher, the only higher thing is the spiritual life that leaves physical and emotional concerns behind.

Following Christ here means specifically emulating his life, not just following his teachings.

"Want to be" is from thelo , which means "to be resolved to a purpose" and "to desire."

"Perfect" is from teleios, which means perfect more in the sense of having been perfected, that is, being complete and finished. In animals, it means full-grown. Applied to professionals, it means accomplished or trained. Interestingly, when applied to gods, it means all-powerful, specifically having the ability to fulfull prayers. When applied to prayers, it means being fulfulled or answered. Of numbers and things, it means "finished," "complete." Christ only uses this terms one other time, equating it to the perfection of God in Mat 5:48.

"Sell" is from poleo, which means "to exchange" and "to barter." When this word is applied to people (as it is metaphorically here), it means "to betray" or "to give up."

"What you have" is from huparchonta, which is the past partiple noun form of huparchô, which means "to take the intiative," "to begin." In this form, it means, "that which is in existence," and "the past record."

"Give to the poor" is didomi ptochos, where ptochos means "one who crouches and cringes," and "beggar."

"Treasure" is thêsauros, which means a "storage area" and "treasury." Also meaning a "strong room," "a granary," "a safe," or "a cavern." It is not the valuables themselves, but the place where they are kept, and the basis for our word, "thesaurus."

"Come" is from deuro, which means "hither" and "come on."

"Follow" is from akoloutheô, which means "follow," "go after," "follow a thread of discourse," and "to be consistent with."

Mat 19:18 Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
Mat 19:19 Honour thy father and [thy] mother: and, Thou shalt love thy neighbour as thyself.

In responding to the question about what commandments must be obeyed, Christ lists these commandments. In this list, Matthew uses a different term for "adultery" than he has used earlier in this chapter in the discussion of marriage. He also uses a term for "love," which specifically means "to greet with affection."

In Hebrew, the word for "law" or "commandments" (torah) also means "truth." When asked what the truth is about entering the kingdom of heaven, Christ doesn't point to a certain way of thinking about (mind) or perceiving (spirit) God. Instead, he points to the physical realm, our action, and the emotional realm, our relationships with other people. Our spiritual and mental progress is made by acting and relating to other people in a specific way. This is summarized by his last commandment: showing others affections, which summarizes all the rest.

A more literal translation: Kill not by murdering, Debauch not with adultery, Steal not with cheating, Lie not with false witness. Value your father and mother: and show affection to your neighbour even as yourself.

"Murder" is from phoneuô which means to "to murder" or "to kill."

"Adultery" is from moicheuô (a different word than previous verses on marriage), which means "commit adultery with a woman" or "to debauch her."

"Steal" is from klepto, which means "to steal," "to cheat," and "to do secretly or treacherously."

"Lies" is from pseudomartureô, which means "to bear false witness."

"Honour" is from the Greek timaô , which means "to revere," "to honor," and "to value." In the original Hebrew, it is from kabad, which means "to be heavy," "to be rich," and "to be honored." Though the Greek word doesn't have the same sense of "weight" as the Hebrew, weight is often connected in Greek with value. In a commodity based society, value and weight were the same. We say that we give "weight" to an arguments in the same sense that the ancients would give "weight" to the rules of a leader or a God.

"Love" is from the Greek agapaô, which means "to greet with affection," "to show affection for," "to be fond of," "to desire," and "to prize."

Neighbor is from plêsios (plesion), which means "close," "near," and "one's neighbor."

Mat 19:17 Why do you call me good? [there is] none good but one, [that is], God: but if you will enter into life, keep the commandments.

First, before thinking about this verse, you should read or re-read this article about the terms used for "good" and "evil." I just did myself to refresh my memory. The term used here is agathos, which is the one Matthew uses for Christ describing good people. The question is, why does Christ reject being called "good?" What does he say that no one is good except God? Christ uses this term to refer to some people, contrasting the good with the useless, and to people's actions, but here he contradicts someone for calling him a good teacher.

I think it is because he wanted to separate himself and his life from God. He was clearly aware of the human limitations of his nature.


"Good" is from agathos, which "good" and, when applied to people, "well-born," "gentle," "brave," and "capable." When applied to things, it means "serviceable," "morally good," and "beneficial."

"None" is from oudeis , which means "no one," "not one," and "nothing."

Mat 19:14 Suffer little children, and forbid them not, to come to me: for of such is the kingdom of heaven.

The premise of this site is that Christ wasn't speaking just to those around him, addressing his situation, but that everything he said was addressed to all people of all time, including us today. So it is no coincidence that after discussing marriage between a man and a woman, Christ moves to the topic of children.

In the standard translation, it seems like Christ is saying, as he has before, that children represent our condition in the kingdom of heaven, but looking at the Greek, it seems as if Christ is saying that the kingdom of heaven is the reason or cause for the kingdom of heaven. If we think of the kingdom of heaven as our progress toward a more advanced civilization, children could be considered both why and how we make that progress.

Alternative version: Let the little children pass, and do not hinder them from making their way to me: the kingdom of heaven is for such as these.

Alternative version 2: Let the little children pass, and do not hinder them from making their way to me: for such as these cause the kingdom of heaven.


"Suffer" is from aphiêmi, which means "to let fall," "to send away," "to let loose," "to get rid of," "to leave alone," "to pass by," "to permit," and "to send forth from oneself."

"Forbid" is from kôluô, which means "to hinder" and "to prevent."

"Come" is from erchomai, which means "to come" and "to go." It means "to set out" and "to arrive at." It is a little like we use the phrase "he is on his way,"or "to be under way," which can mean either that he is coming or going with no direct reference to the position of the speaker.

"For" is from gar, which means "for," "since," and "why." It introduces the reason or cause for something. It preceeds the fact explained.

"Of such" is from toioutos, which means "such as this."

Mat 19:12 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].

Christ offers only one alternative to marriage, abstaining from sex, however, the term here doesn't describe this as a a passive, inactive role. The word eunuch means literally a "bed watcher," which refers to the role of castrated men guarding sleeping women. (However, it is possible that Matthew didn't know any other word for castration, since the term he uses from making a eunuch is not based on the more direct terms for castration (anorchos, alithos)).

Christ says that people can abstain from sex either because they are born disinterested in sex, because they are castrated by others, or because they are able to control themselves but only by heaven's power ("by heaven" not "for heaven" as translated above. See below). Note that none of these is really by ones own power. In Christ's parsing of the universe into body, mind, relationships, and spirit, one form of abstainence from the body, another from relationships (society), and the final is from spirit. None of these paths are from the mind, that is, from our reason alone, and none of them from our own power. Even if choose abstinence, we need the help of heaven to make it possible.

What can we do of our own minds? We can "make room for another," which is translated as "receive." This idea and term (chôreô) was introduced in the previous verse, referring to our nature. (The term is the basis for "choreograph," that is, planning a dance.) Here the term used for "be able" means specifically to have it within our own power. The bottom line is that, yes, marriage is difficult, but we can "make room for another" out of our own capabilities. The alternative, that is, "bed watching," is only possible by powers outside of ourselves. As Christ started by saying, men and women were created to be together. This is our nature no matter how difficult it is to stay together. Making room for another is difficult and doesn't get any easier by changing parthers.

Alternative: For there are those without sexual desire who are born as eunuchs from their mother's womb, who are castrated by men, and who control themselves by heaven's power. Let those who are able to make room from others by their own power make room for others.

I have often wondered in reading this verse in English if Christ was referring here to gay people. I thought Christ might be saying that some people are born without an interest in the opposite sex. After all, how many people are born without sex organs entirely? Not many. However, if this does refer to gay people, the message is clear that those people should abstain from sex. It certainly isn't that they should marry people of the same sex, which goes against the message of the entire series of verses, which is about making room "for the other."

"Eunuchs" is from eunouchos, which means literally "bed watcher," that is, acting as a chamberlain, referring to the fact that castrated men were used as guards for woman's bedrooms. "Made eunuchs" is from a verb form of the word, eunouchizô, which is only used here in the NT.

"Born" is from gennaô, which mean "to produce,"to create," and, specifically of women, "to bring forth," and "to bear children."

"Of men" is from hupo anthropos, which means "by man" or "under man."

"For the kingdom of heaven's sake" is from dia basileia ouranos. Dia means "through" here, in the sense of "by means of." The sense is here is "by the power of heaven."

"Is able" is from dunamai which means "to have power by virtue of your own capabilities," "to be able," and "to be strong enough."

"Receive" is from chôreô, which mean "to make room for another," "withdraw," "retire," "advance," "go forward," "make progress," and "have room [for a thing]."

Mat 19:11 All [men] cannot receive this saying, save [they] to whom it is given.

Christ says this in response to the apostles commenting that if divorce is like adultery, it is not profitable or useful to marry. Christ's response in English translation is somewhat cryptic, but it is more understandable in a more modern phrasing.

Alternative: Everyone is not open to this logic, but some get it.

"Receive" is from chôreô, which mean "to make room for another," "withdraw," "retire," "advance," "go forward," "make progress," and "have room [for a thing]"

"Saying" is from the the Greek logos, which means "word," "computation," "reckoning," and "value." It is also "an explanation," "an argument," or "a rule or principle of law." Previously, it has always been translated as "words" when Christ uses it.

"Given" is from didômi, which means "to give," "to grant," "to hand over," and "to describe."

Mat 19:9 And I say to you, Whoever shall put away his wife, except [it be] for fornication, and shall marry another, committs adultery: and who marries her who is put away commits adultery.

Ancient civilizations took the vows of marriage very seriously. Except for the most elite, marriage was not a matter of convenience, but a serious matter of social ties and individual survival. Marriage tied families together. The role of parents in supporting their children was absolute. Adultery, much less divorce, was considered a serious failure of character. In The Republic, Plato says that someone who commits adultery cannot be trusted in other matters. In Aristophane, adultery is equated with treason and treachery.

"Shall put away" is from apoluô, which means "to loose from," "to set free," and ""to discharge." Interestingly, in another context the word means "to destroy utterly," "to lose," and "to perish." It is the same word used to describe freeing someone from a debt (as in the last chapter).

"Fornication" is from porneia, which in Greek means "prostitution." It is translated more generally as "fornication" only in the New Testament.

"Marry" is from gameô, which mean "to marry" and "to take a wife." For a woman, it means "to give yourself in marriage." It can also mean to "take a lover."

"Adultery" is from the Greek moichaô, which means "adultery" or "to have an affair."