Matthew 19:2Meaning & Commentary from the Church Fathers

He engages not solely in preaching or in performing miracles, but in a combination of both, offering diverse avenues of salvation to His devoted followers. His intent is to inspire confidence in His role as a teacher through miraculous signs and to deepen faith in His messages through His teachings, thus enhancing the significance of the signs. This approach was aimed at guiding His audience toward a deeper understanding of God. Additionally, it is noteworthy that the disciples generally refer to the crowds that accompanied Jesus without specifying the individuals who were healed, instead using the term "many" to impart a lesson in humility. Christ also extended His mercy to numerous others; the healing experienced by some served as a catalyst for divine revelation to others. In contrast, the Pharisees remained indifferent, growing hardened and approaching Him with temptation.

Following the instruction, as the dialogue concluded, signs and wonders once more ensue. We are called to both instruct and act. However, the misguided Pharisees, instead of believing after witnessing these miracles, challenge Him. Listen to this:

He restored health to those in a vast desert. Had He chosen to stay on His throne, remaining distant and unknowable, perhaps very few would have chosen to follow Him; perhaps only Moses, who could barely catch a glimpse of God from behind. Despite Moses having traversed the cloud and emerging from the weight of the flesh, could he truly perceive the essence of the incorporeal God while still bound to a physical form and engaging with the material world? Yet, in His compassion, God willingly limits Himself and descends to our level—by 'limiting,' I refer to the way His glory is dimmed. Through this act of self-lowering, He becomes accessible to us. I beg your pardon for my interruption, as I falter in my human frailty, filled with sorrow and indignation for my Lord—feel my anguish too!

From Galilee He journeyed to Judea; there, a group of Pharisees and Sadducees confronted Him, questioning whether a husband could lawfully divorce his wife for any reason. Their intention was to trap Him using what is known as syllogistic reasoning, as any response He provided could potentially lead to His condemnation. If He had asserted that a wife could be dismissed for any cause and remarry, He would have been deemed to advocate a stance opposed to modesty. Conversely, if He had declared that divorce should not be permitted for every fault, He would have been accused of sacrilege, as it could have been interpreted as acting against Moses, and thus, against God.

Once more, as we have frequently stated, he transitions from teaching to wonders, healing both spirits and physical forms, always attending to this vital aspect.

The moment of His redemptive sufferings was approaching. A large number of individuals trailed behind Him, as was customary, including many who were afflicted, and HE HEALED THEM THERE. St. Chrysostom observes, “By granting grace to those He healed, He also extended His grace to others,” for the restoration of the ailments of the former provided an opportunity for the latter to gain knowledge of God; however, this did not extend to the Pharisees, who became more hardened in their hearts and approached Him with temptation.

Following a series of challenging inquiries, the Pharisees sought His consent to pose one final question they had debated: Is divorce allowed? The prominent rabbinical factions, Hillel and Shammai, approached this issue in contrasting manners. Hillel permitted divorce for any trivial offense, while Shammai demanded a more rigorous interpretation. The Lord provided a distinction, grounding His answer in the foundational, divine intent of marriage. Divorce should not occur except in cases of infidelity. What God has united, let no one separate. They countered, asking, "Why did Moses permit it?" He responded by indicating that such legislation was a concession to the hard-heartedness of the people of that era.

In recounting the activities of Christ beyond Galilee, both Matthew and Mark present an overview of His ministry. Matthew emphasizes that Christ healed all who followed Him and were in need, while Mark highlights that numerous individuals came together around Jesus, and He taught them as was His custom.

He departed from Galilee and entered the territory of Judea. Refer to the note on Matthew 2:22-23. He was situated “by the side of the Jordan,” specifically on the eastern banks, following the route through Perea or the ancient region of Gilead. On the western side of the Jordan, nestled between Galilee and Judea, lay Samaria, which provided the passage to Judea; however, Christ chose not to travel this route at this moment. There were occasions when He did take this path (John 4:3-4, Lk. 4:3-4, Lk. 17:11), but He opted for a different journey: having crossed the Jordan from Galilee, He proceeded along the riverbank, and subsequently crossed back over the Jordan—likely near Jericho—before entering the heart of Judea.

Christ the Redeemer, recognizing the danger of remaining among His hostile adversaries, and “yielding to their anger, that by His absence He might tame and quiet their passion,” chose to travel to a region that had only occasionally received His message. He journeyed to the area around the Jordan and spent time in Bethabara, where John the Forerunner first baptized those who came to him. News of the Saviour’s arrival spread, prompting people to come to Him, and in keeping with His usual practice, He taught and healed the afflicted. The powerful admonitions of the great herald of Christ were still vivid in the minds of many who approached Jesus.