Note here a contrast: multitudes following Christ for healing, Pharisees pursuing him for mischief. Satan will be among the sons of God. Jesus turns the contradiction of sinners into instructions for his disciples. Let us consider -

I. THE PHARISEE'S QUESTION RELATING TO CAPRICIOUS DIVORCE.

1. The occasion.

(1) It was commonly practised. Josephus recites Deuteronomy 24:1, and relates that he divorced his own wife because he was not pleased with her manners and behaviour ('Ant.,' bk. 4, 100, 8).

(2) The practice had the sanction of scribes. While the school of Schammah were strict in their interpretation of the Law, the school of Hillel were lax.

(3) The temptation was to embroil Jesus with one or other of these schools. The plot was similar to that in the question of the tribute (see Matthew 22:15). "In evil things Satan separates the end from the means; in good things the means from the end" (Philip Henry).

2. The reply.

(1) Note: It takes no notice of the scribes. Human authority is nowhere when put into competition with the Word of God.

(2) It appeals immediately to the Word: "Have ye not read?" Matrimonial cases are made intricate by leaving the Law of God and following the leading of human passion and folly.

(3) "He that made them from the beginning made them male and female." It is profitable to reflect upon our genesis. Man was created in the image of God, woman after the likeness of man. The true marriage is the union of wisdom and love. One man and one woman, leaving no room for divorce and remarriage, so intimating the perpetual obligation of the marriage tie. Note: This argument is equally conclusive against polygamy.

(4) "And said" - God said - "For this cause shall a man leave his father and mother, and shall cleave to his wife." But these words of God were spoken by the lips of Adam (see Genesis 2:23, 24). Adam, then, who had no "father and mother," spake prophetically under Divine inspiration. Marriage, then, is a sacred, not a mere civil, institution; and no legislature has power to alter its law. The relation between husband and wife is nearer than that between parent and child. If, then, a parent may not abandon his child, or a child his parent, by so much less may a husband put away his wife.

(5) "And the twain shall become one flesh" - as if one person. What can be less dissoluble? His children are of him, his wife is as himself. One flesh with his wife, "one spirit with the Lord." "One flesh," viz. while in the flesh. "No man ever yet hated his own flesh." "They twain shall be one;" so there must be but one wife (cf. Malachi 2:15).

(6) "What therefore God hath joined together, let not man put asunder." But this the scribes had presumed to do. God is the Author of union; man, of division. Man would sunder soul and body, sin and punishment, holiness and happiness, precept and promise.

II. THEIR CITATION OF THE MOSAIC CONCESSION OF DIVORCEMENT.

1. The concession.

(1) "Why then did Moses command to give a bill of divorcement?" It is usual for sinners to justify their conduct by the perversion of Scripture. The "command" of Moses applied solely to the manner of the divorce; the thing was permissive simply. A toleration is strangely converted into a command.

(2) The reason of the toleration was the reverse of creditable to the Jews. "Moses for your hardness of heart suffered you to put away your wives." The permission was to prevent the cruelty of vicious husbands to their wives, which was murderous. The bill of divorcement had to be drawn and witnesses procured, and afforded time to obviate the effects of sudden impulses of passion. God's permission of lesser evil is evermore to prevent greater.

2. Its repeal.

(1) This is prefaced by an appeal. "But from the beginning it hath not been so." The appeal here is from Deuteronomy to Genesis; so from Moses still to Moses (cf. Luke 18:17, 18). God who gave the law had a right to relax it.

(2) But the relaxation applied only to the Jews, and was conceded to them in judgment for the hardness of their hearts; for the original was the more excellent way.

(3) This relaxation is, however, now removed. "I say unto you." Here is an authority superior to Moses, equal to God. By Divine authority the law of marriage is now explicitly stated (see ver. 9). Note: The grace of the gospel is superior to that of the Law. The Law considered the hardness of the heart; the gospel cures it (cf. Galatians 3:19).

III. THE QUESTION OF THE DISCIPLES ON CELIBACY.

1. They viewed it in the light of selfishness. "If the case of a man is so," etc. (ver. 10). God said, "It is not good for man to be alone," i.e. unmarried; the disciples, blinded by the prejudices of their race, said, "It is not good to marry."

2. Jesus put it in its true light.

(1) The principle of expediency is admissible. "All men cannot receive this saying;" for there are some who are disqualified for marriage, so that the question for them is settled without their option.

(2) Others have not the gift of continence. For such celibacy is not expedient. "It is better to marry than to burn."

(3) For those who have this gift celibacy may be expedient in times of persecution and suffering (cf. 1 Corinthians 7:26).

(4) It is commendable in those who are celibates "for the kingdom of heaven's sake," viz. that they might walk more closely with God, and be mort serviceable to the salvation of men (cf. 1 Corinthians 7:32; 1 Corinthians 9:5, 12). - J.A.M.

Implies:

I. OBEDIENCE. Keep their commands (Colossians 3:20; Ephesians 6:1-3).

II. RESPECT, reverence.

III. REGARD THEIR OPINIONS. Do not despise them or ridicule them.

IV. RESPECT THEIR HABITS. May be different from ours, antiquated, etc.

V. PROVIDE FOR THEM. Deny ourselves to promote their welfare.

(A. Barnes, D. D.)

I. You are required to view and treat your parents with RESPECT. Nothing is more unbecoming in you, nothing will render you more unpleasant in the eyes of others, than forward or contemptuous conduct towards your parents.

II. You should be GRATEFUL to your parents. Consider how much you owe them — every comfort, etc.

III. You must make it your study to OBEY your parents, to do what they command, and to do it cheerfully.

IV. Do all in your power to ASSIST AND OBLIGE your parents. You can very soon make some return for the kindness you receive.

V. Place your UNRESERVED CONFIDENCE in them. Be honest, sincere, and open-hearted.

VI. Attend seriously to their INSTRUCTIONS AND ADMONITIONS, and improve the advantages they afford you for becoming wise, useful, good, and happy for ever.

(W. E. Channing, D. D.)

I. WHO IS OUR NEIGHBOUR?

II. THE DUTY OF LOVING OUR NEIGHBOUR.

1. This commandment evidently means — that we should not injure our neighbour in his person, property, or character; that we should seek to do him good; that in case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own, that in order to benefit him we should practise self-denial, or do as we would wish him to do to us (Matthew 7:12).

2. It does not mean — that the love of ourselves, according to what we are, or according to truth, is improper; that I am to neglect my own business to take care of my neighbour's (1 Timothy 5:8; Titus 2:5).

(A. Barnes, D. D.)

I. THE COMMAND.

1. Whom am I to love? Thy neighbour

(1)albeit that he be of a different religion;

(2)although he oppose thee in trade;

(3)though he offend thee with his sin.

2. What am I to do to my neighbour? It prohibits all rash temper. Then do not neglect him.

3. How we are to love our neighbour.

II. REASONS WHY WE SHOULD OBEY this command.

1. God commands it.

2. Selfishness itself would bid you love your neighbour. It is the short way to make yourself happy.

3. Because that will be the way to do good in the world.

4. The quiet of us all.

(C. H. Spurgeon.)

A gentleman once said to Dr. Skinner, who was asking aid for foreign missions, "I don't believe in foreign missions. I won't give anything except for home missions. I want what I give to benefit my neighbours." "Well," the doctor made reply, "whom do you regard as your neighbours? Why, those around me." "Do you mean those whose land joins yours? Yes." "Well," said Dr. Skinner, "how much land do you own? .... About five hundred acres," was the reply. "How far down do you own it?" inquired Dr. Skinner. "Why, I never thought of it before, but I suppose I am half way through? Exactly," said the doctor, "I suppose you do, and I want this money for the Chinese — the men whose land joins yours at the bottom." Every Christian should say in a higher sense than the heathen poet, "I am a man, and nothing human is foreign to me." To a believer in Christ all men are neighbours.

1. Christ made change from selfishness to benevolence the very marrow of religion. Selfness is to become a mother and ministrant of true benevolence — "as thy self." He did not put His hand upon slavery, but if this principle could be secured all these evils would die away.

2. Religion, both in the individual and in the sects, as well as in theology, is to be tested by its power to develop benevolence.

3. All great schemes of reformation will fail which do not begin with releasing men from animal selfishness.

(H. W. Beecher.)

Go out in early June, and with your scythe cut the May-weed that grows dense and malodorous along the sides of the road: and then let it come up again, not destroying root nor seed, simply cutting it off. That is Nihilism. It proposes to cut to the surface of the ground everything that has been developed out of human life and experience, but not to touch the root out of which they have selfishly and wrongfully developed. It leaves men just as they were, to destroy simply these accretions of oppression and wrong. Some good will be done, doubtless, in destroying multitudes of manners and customs, even by revolutionary evolutions — some good came from the red-hot ploughshare of the French Revolution; but, after all, as a philosophical method of correcting the evils of mankind and of the world, a child could have conceived something better than that. To destroy the outward forms of human society and to leave the inward causes of them, is to attempt to dry up a river, and let alone the springs from which it is fed. Nihilism is contemptible, except as a piteous exposition of men's suffering, and of their ignorance of how to remedy that suffering. It is not the king, it is not the prince, it is not the inexorable law; it is the vital selfishness of the individual and the collective heart, that makes the trouble in this world. It is the fact men treat each other as animals treat each other, and only to a limited degree have transformed self-seeking into form of benevolence toward others. Just in the proportion in which it is transformed men grow happier and happier in society, and the average condition is better.

(H. W. Beecher.)

The same is true of all the schemes of Fourier and Comte, and of all the social reconstructionists that are writing and planning to-day. They vitiate the result that they seek, by leaving out of consideration the prime factor of the mischiefs that they would exterminate. If a man takes a book that is being printed, and attempts to erase in each proof-sheet a misprinted or a blotted word, but does not correct the wrong types in the form, the errors will reproduce themselves just as fast as they are erased. All the forms of suffering in human society have causes that lie in the animal selfishness of the human race; and if you will correct them — except for a moment, as it were, making a temporary correction, others developing in the same way — you must teach men, being born again, how to make themselves the instruments, not of selfishness, but simply of benevolence and selfness. All the efforts which are, in our day, being made to do this by law — as if machinery would ever correct human nature — are ineffectual.

(H. W. Beecher.)

Faithful and uniform obedience to this royal law throughout the churches of Christ would. be of itself an evangelistic power, an aggressive spiritual energy far transcending all the revival meetings ever held. Just as the regular action of the tides does more to purify the ocean than the occasional storms that sweep over its surface, so would the constant operation of this law of love do for humanity more than the occasional excitements that sweep over the surface of society.

(D. Jackson.)

If my neighbour be an evil-living man, who is not subject to the law of Christ; or if he be a proud, overbearing man, caring only to further his own selfish interests, regardless how he may wound the feelings of others, and cause them to suffer wrong — if, I say, my neighbour be such a man, I cannot, and I ought not, it would be against the royal law, to love these things in him, just as it would be wrong to love them in myself.

(D. Jackson.)

It is very dangerous for a man to care for himself, and not for anybody else; and it is even more dangerous for a man to expend himself on other persons, and neglect or care nothing for himself. The danger is as great, and, if possible, greater, when the law of self is paralyzed, than when the law of benevolence itself is paralyzed. These two laws must work under mutual restraint. They are antithetical. They are counterparts. They are complements the one of the other. To care for yourself is an indispensable pre-requisite of caring for anybody else. If this be so, then, first, to rear up children to be cared for, and not to learn to care for themselves, is to make them self-indulgent, soft, worthless. Secondly. Any method of charity which weakens or destroys self-reliance is not charitable, but is cruel. Thirdly. It is therefore dangerous to interfere with the law of suffering. Suffering is as beneficent as enjoying. Indeed suffering is better than enjoying under certain circumstances. If a man have a diseased brain, and the whole world to him sparkles with fantastic visions of pleasure, and if, in order to restore him to a healthful and normal condition, it is necessary to put a blister on the nape of his neck, then in his case surgery, with all its attendant suffering, is better than the pleasing sights and sounds that he sees and hears. Charity should be so directed as that it shall inspire men to avoid the reasons of suffering, and as that it shall make suffering, when it cannot be avoided, educate men to bear it till they can get out of it. An easy relief of suffering not only is unwise as it relates to humanity, but it is contrary to the fundamental principles on which the globe has been organized. This leads me to say, fourthly, that the social tendencies and theories which are beginning to be preached are demoralizing and dangerous, and to no other part of the community so much as to those who are seeking to better their condition by promulgating them.

(H. W. Beecher.)

Jesus, PeterGalilee, Jordan River, JudeaCrowds, Cured, Followed, Healed, Large, Multitude, Multitudes, Vast1. Jesus heals the sick;
3. answers the Pharisees concerning divorce;
10. shows when marriage is necessary;
13. receives the little children;
16. instructs the young man how to attain eternal life;
20. and how to be perfect;
23. tells his disciples how hard it is for a rich man to enter into the kingdom of God;
27. and promises reward to those who forsake all to follow him.

Matthew 19:2

     5279   crowds
     8120   following Christ

Matthew 19:1-9

     2333   Christ, attitude to OT

The Requirements of the King
'And, behold, one came and said unto Him, Good Master, what good thing shall I do, that I may have eternal life? 17. And He said unto him, Why callest thou Me good? 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. …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xix. 17, "If Thou Wouldest Enter into Life, Keep the Commandments. "
1. The Lord said to a certain young man, "If thou wilt enter into life, keep the commandments." [2792] He did not say, "If thou wilt enter into life eternal," but "If thou wilt enter into life;" laying down that as life, which is to be life eternal. Let us first then set forth the value of the love of this life. For even this present life, under whatever circumstances, is loved; and men fear and dread to end it of whatever kind it be; however full of trouble and misery. Hence may we see, hence consider, …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xix. 21,"Go, Sell that Thou Hast, and Give to the Poor," Etc.
1. The Gospel by the present lesson has reminded me to speak to you, Beloved, of the heavenly treasure. For our God hath not, as unbelieving covetous men suppose, wished us to lose what we have: if what hath been enjoined us be properly understood, and piously believed, and devoutly received; He hath not enjoined us to lose, but rather shown a place where we may lay up. For no man can help thinking of his treasure, and following his riches in a kind of journeying of the heart. If then they are buried …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xix. 28, "Come unto Me, all Ye that Labour and are Heavy Laden," Etc.
1. We heard in the Gospel that the Lord, rejoicing greatly in Spirit, said unto God the Father, "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight. All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." [2306] I have …
Saint Augustine—sermons on selected lessons of the new testament

On Riches
"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." Matthew 19:24. 1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" "All the commandments," saith he, "I have kept from my youth: What lack I yet?" Probably he had kept them in the literal …
John Wesley—Sermons on Several Occasions

Love Thy Neighbour
I shall notice, first of all, the command; secondly, I shall try and bring some reasons for your obedience to it; and afterwards, I shall draw some suggestions from the law itself. I. First, then, THE COMMAND. It is the second great commandment. The first is, "Thou shalt love the Lord, thy God," and there, the proper standard is, thou shalt love thy God more than thyself. The second commandment is, "Thou shalt love thy neighbour," and the standard there is a little lower, but still preeminently high, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The First Last, and the Last First
"But many that are first shall be last; and the last shall be first."--Matthew 19:30. "So the last shall be first, and the first last."--Matthew 20:16. WE MUST BE SAVED if we would serve the Lord. We cannot serve God in an unsaved condition. "They that are in the flesh cannot please God." It is vain for them to attempt service while they are still at enmity against God. The Lord wants not enemies to wait upon him, nor slaves to grace his throne. We must be saved first; and salvation is all of grace. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Way.
If thou wouldest be perfect.'--ST. MATTHEW xix 21. For reasons many and profound, amongst the least because of the fragmentary nature of the records, he who would read them without the candle of the Lord--that is, the light of truth in his inward parts-- must not merely fall into a thousand errors--a thing for such a one of less moment--but must fail utterly of perceiving and understanding the life therein struggling to reveal itself--the life, that is, of the Son of Man, the thought, the feeling, …
George MacDonald—Unspoken Sermons

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works

Journey to Jerusalem. Concerning Divorce.
^A Matt. XIX. 1-12; ^B Mark X. 1-12. ^a 1 And it came to pass when Jesus had finished these words [the words contained in Matt. xviii., which are the last teachings in Galilee recorded by any of the Evangelists, p. 435 and p. 439 he departed from Galilee [Having come into the borders of it again from Ephraim. It seems likely that Matthew takes in at one view both departures from Galilee, viz.: that mentioned on p. 441 and that at [4]Sec. XCV., for Matthew records none of the intervening events and …
J. W. McGarvey—The Four-Fold Gospel

Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the …
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Last Incidents in Peræa - the Young Ruler who Went Away Sorrowful - to Leave all for Christ - Prophecy of his Passion - The
As we near the goal, the wondrous story seems to grow in tenderness and pathos. It is as if all the loving condescension of the Master were to be crowded into these days; all the pressing need also, and the human weaknesses of His disciples. And with equal compassion does He look upon the difficulties of them who truly seek to come to Him, and on those which, springing from without, or even from self and sin, beset them who have already come. Let us try reverently to follow His steps, and learn of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286] …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Journey through Perea to Jerusalem
166. The fourth gospel says that after the visit to Jerusalem at the feast of Dedication Jesus withdrew beyond Jordan to the place where John at the first was baptizing (x. 40). Matthew and Mark also say that at the close of the ministry in Galilee Jesus departed and came into the borders of Judea and beyond Jordan, and that in this new region the multitudes again flocked to him, and he resumed his ministry of teaching (Matt. xix. 1f.; Mark x. 1). What he did and taught at this time is not shown …
Rush Rhees—The Life of Jesus of Nazareth

On the Words of the Gospel, "When Jesus had Finished These Sayings," Etc. --S. Matt. xix. 1
On the Words of the Gospel, "When Jesus Had Finished These Sayings," Etc.--S. Matt. xix. 1 I. Jesus Who Chose The Fishermen, Himself also useth a net, and changeth place for place. Why? Not only that He may gain more of those who love God by His visitation; but also, as it seems to me, that He may hallow more places. To the Jews He becomes as a Jew that He may gain the Jews; to them that are under the Law as under the Law, that He may redeem them that are under the Law; to the weak as weak, that …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth, …
Augustus Neander—Light in the Dark Places

Therefore no Fruitfulness of the Flesh Can be Compared to Holy virginity Even Of...
8. Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virginity, but because it hath been dedicated to God, and, although it be kept in the flesh, yet is it kept by religion and devotion of the Spirit. And by this means even virginity of body is spiritual, which continence of piety vows and keeps. For, even as no one makes an immodest use of the body, unless the sin have been before conceived in the spirit, …
St. Augustine—Of Holy Virginity.

Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity.

Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity.

Some Man Will Say: "What Then Does it Profit a Servant of God...
32. Some man will say: "What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence …
St. Augustine—Of the Work of Monks.

It is Difficult to Treat of the virtue of the Soul...
1. It is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of …
St. Augustine—On Continence

This we Now Say, That, According to this Condition of Being Born and Dying...
3. This we now say, that, according to this condition of being born and dying, which we know, and in which we have been created, the marriage of male and female is some good; the compact whereof divine Scripture so commends, as that neither is it allowed one put away by her husband to marry, so long as her husband lives: nor is it allowed one put away by his wife to marry another, unless she who have separated from him be dead. Therefore, concerning the good of marriage, which the Lord also confirmed …
St. Augustine—On the Good of Marriage

But Since, as the Lord Saith, "Not all Receive this Word...
12. But since, as the Lord saith, "Not all receive this word;" [2249] therefore let her who can receive it, receive it; and let her, who containeth not, marry; let her, who hath not begun, deliberate; let her, who hath undertaken it, persevere; let there be no occasion given unto the adversary, let there be no oblation withdrawn from Christ. Forsooth in the marriage bond if chastity be preserved, condemnation is not feared; but in widowed and virginal continence, the excellence of a greater gift …
St. Augustine—On the Good of Widowhood.

Matthew 19:2 NIV
Matthew 19:2 NLT
Matthew 19:2 ESV
Matthew 19:2 NASB
Matthew 19:2 KJV

Matthew 19:2 Bible Apps
Matthew 19:2 Parallel
Matthew 19:2 Biblia Paralela
Matthew 19:2 Chinese Bible
Matthew 19:2 French Bible
Matthew 19:2 German Bible

Matthew 19:2 Commentaries

Bible Hub