TRV
Translation
King James Version
¶ 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;
Complete Jewish Bible
When Yeshua had finished talking about these things, he left the Galil and traveled down the east side of the Yarden River until he passed the border of Y'hudah.
Berean Standard Bible
When Jesus had finished saying these things, He left Galilee and went into the region of Judea beyond the Jordan.
American Standard Version
And it came to pass when Jesus had finished these words, he departed from Galilee, and came into the borders of Judæa beyond the Jordan;
World English Bible Messianic
When Yeshua had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan.
Geneva Bible (1599)
And it came to passe, that when Iesus had finished these sayings, he departed from Galile, and came into ye coasts of Iudea beyond Iordan.
Young's Literal Translation
And it came to pass, when Jesus finished these words, he removed from Galilee, and did come to the borders of Judea, beyond the Jordan,
See on the biblical-era map
In the KJVVerse 23,764 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Also He cures the Galileans on the borders of Judæa, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews.
John ChrysostomAD 407
Homily on the Gospel of Matthew 62
Having constantly left Judaea on account of the envy of those men, now He frequents it from this time forth, because the passion was to be nigh at hand; He goeth not up, however, unto Jerusalem for a while, but "into the coasts of Judaea."
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxii.) The Lord had before left Judæa because of their jealousy, but now He keeps Himself more to it, because His passion was near at hand. Yet does He not go up to Judæa itself, but into the borders of Judæa; whence it is said, And it came to pass when Jesus had ended all these sayings, he departed from Galilee.
It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said, and by His teaching might be showed the profit of those things which He wrought.
For indeed Christ so healed men, as to do good both to themselves, and through them to many other. For these men's healing was to others the occasion of their knowledge of God; but not to the Pharisees, who were only hardened by the miracles; whence it follows; And the Pharisees came to him, tempting him,, and saying, Is it lawful for a man to put away his wife for every cause?
Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning thus law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had before delivered in this matter.
But not by the law of creation only, but also by the practice of the law, He shows that they ought to be joined one and one, and never put asunder, And he said, For this cause shall a man leave his father and his mother, and shall cleave to his wife.
See the wisdom of the Teacher. Being asked, Is it lawful, He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, showing by this manner of speaking the inseparable bond. He even added a still closer union, saying, And they twain shall be one flesh.
When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, Therefore they are no more twain, but one flesh. For as those who love one another spiritually are said to be one soul, And all they that believed had one heart and one soul, (Acts 4:32.) so husband and wife who love each other after the flesh, are said to be one flesh. And as it is a wretched thing to cut the flesh, so is it an unjust thing to put away a wife.
He brings in God yet again, saying, What God has joined, let no man put asunder, showing that it is against both nature and God's law to put away a wife; against nature, because one flesh is therein divided; against law, because God has joined and forbidden to sunder them.
Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses' behalf, nor have gone about to show that what was his was in agreement with the things of old. But the unspeakable wisdom of Christ made answer and excuse for these in this manner, He saith unto them, Moses for the hardness of your hearts suffered you to put away your wives. By this He clears Moses from their charge, and retorts it all upon their own head.
At last, because what He had said was severe, He goes back to the old law, saying, From the beginning it was not so.
JeromeAD 420
Commentary on Matthew
(Chapter XIX. — Verse 1 and following) And it came to pass when Jesus had finished these sayings, he departed from Galilee and came into the borders of Judea, beyond the Jordan; and great multitudes followed him, and he healed them there. And the Pharisees came to him, tempting him and saying: Is it lawful for a man to put away his wife for any cause? He had come from Galilee to Judea; therefore, the faction of the Pharisees and Scribes questioned him, whether it is lawful for a man to put away his wife for any cause, so that they may hold him in a trap as if he were caught in a syllogism, and whatever he answers, may be used against him. If he says that wives should be dismissed for any reason whatsoever, and other wives should be taken, he will appear to preach against chastity. But if he responds that not every reason warrants dismissal, he will be held guilty of sacrilege as if he were a transgressor of the law given through Moses and by Moses from God. Therefore, the Lord tempers his response so that their disciple may understand, citing sacred Scripture as evidence and opposing the natural law and the first intention of God with the second intention, which was granted not by the will of God but by the necessity of sinners.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of another, he would seem to contradict Himself as a preacher of chastity. Should He answer that she may not be put away for any cause whatsoever, He will be judged to have spoken impiously, and to make against the teaching of Moses and of God.
But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God's first sentence to this second, He answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female? This is written in the beginning of Genesis. This teaches that second marriages are to be avoided, for He said not male and females, which was what was sought by the putting away of the first, but, male and female, implying only one tie of wedlock.
In like manner He says his wife, and not wives, and adds expressly, and they twain shall be one flesh. For it is the reward of marriage that one flesh, namely in the offspring, is made of two.
God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away; God puts asunder, who also had joined, when by consent for the service of God we so have our wives as though we had them not. (1 Cor. 7:29.)
Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God.
What He says is to this purpose. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that through desire of second wives who should be richer, younger, or fairer, that the first were put to death, or treated ill, he chose rather to suffer separation, than the continuance of hatred and assassination. Observe moreover that He said not God suffered you, but, Moses; showing that it was, as the Apostle speaks, a counsel of man, not a command of God. (1 Cor. 7:12.)
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
PSEUDO-CHRYSOSTOM.e. As the righteous Lord of all, who loves these servants so as not to despise those.
They were conducting Him forth, as the young children of a father going on a far journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, And he healed them.
But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman unchaste. For chastity has pleasure in wedlock, but desire is tormented as though under a slavish bondage therein. And knowing that they had no sufficient cause to allege for their putting away their wives, save their own lewdness, they feigned many divers causes. They feared to ask Him for what cause, lest they should be tied down within the limits of fixed and certain causes; and therefore they asked if it were lawful for every cause; for they knew that appetite knows no limits, and cannot hold itself within the bounds of one marriage, but the more it is indulged the more it is kindled.
If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and female for the continuance of the species, yet is He ever a lover of chastity, and promoter of continence. Therefore did He not follow this pattern in all kinds, to the end that, if any man choose to marry, he may know what is, according to the first disposition of the creation, the condition of man and wife; but if he choose not to marry, he shall not be under necessity to marry by the circumstances of his birth, lest he should by his continence be the destruction of the other who was not willing to be continent; for which same cause God forbids that after being joined in wedlock one should separate if the other be unwilling.
If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same parents, but man and wife of different. But this is saying too much, because the ordinance of God is of more force than the law of nature. For God's precepts are not subject to the law of nature, but nature bends to the precepts of God. Also brethren are born of one, that they should seek out different roads; but the man and the wife are born of different persons, that they should coalesce in one. The order of nature also follows the appointment of God. For as is the sap in trees, so is affection in man. The sap ascends from the roots into the leaves, and passes forth into the seed. Therefore parents love their children, but are not so loved of them, for the desire of a man is not towards his parents, but towards the sons whom he has begot; and this is what is said, Therefore shall a man leave his father and his mother, and shall cleave unto his wife.
This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad cause fly to some powerful personage, that where justice is not, his countenance may prevail; They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because we have not the power to put full restraint upon the evil wills of men. He therefore suffered you to do evil that you might not do worse; thus in suffering this he was not enforcing the righteousness of God, but taking away its sinfulness from a sin; that while you did it according to His law, your sin should not appear sin.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
The Apostle says that this is a mystery in Christ and the Church (Eph. 5:32.); for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the synagogue, because of its unbelief, and clave unto His wife, that is, the Holy Church, and they two are one flesh, that is, Christ and the Church are one body.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Here then He begins to relate what He did, taught, or suffered in Judæa. At first beyond Jordan eastward, afterwards on this side Jordan when He came to Jericho, Bethphage, and Jerusalem; whence it follows, And He came into the coasts of Judæa beyond Jordan.
It should be known, that the whole territory of the Israelites was called Judæa, to distinguish it from other nations. But its southern portion, inhabited by the tribes of Judah and Benjamin, was called Judæa proper, to distinguish it from other districts in the same province as Samaria, Galilee, Decapolis, and the rest. It follows, And great multitudes followed him.
For by the wholesome design of God it was ordained that a man should have in the woman a part of his own body, and should not look upon as separate from himself that which he knew was formed out of himself.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(interlin.) Or, one flesh, that is in carnal connection.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 19:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 19:1 marks a pivotal geographical and thematic transition in Jesus' ministry, signaling His departure from the familiar region of Galilee after concluding significant teachings and His purposeful movement towards Judea, specifically the Transjordanian region known as Perea. This strategic relocation sets the stage for the final phase of His earthly mission, leading inevitably to Jerusalem and the climactic events of His passion, death, and resurrection.
CONTEXT
Literary Context: This verse serves as a crucial narrative hinge, immediately following Jesus' extensive discourse in Matthew 18. In that chapter, Jesus delivers profound teachings on humility, the value of children, the dangers of causing others to stumble, the parable of the lost sheep, and instructions on church discipline and forgiveness. The phrase "when Jesus had finished these sayings" (Greek: teléō G5055, lógos G3056) explicitly connects this geographical shift to the completion of His pedagogical phase in Galilee, indicating a deliberate and divinely orchestrated progression in His ministry. This transition prepares the reader for a new series of encounters and teachings that will unfold as Jesus moves closer to Jerusalem, including discussions on divorce and the rich young ruler in the subsequent verses of Matthew 19.
Historical & Cultural Context: For much of His public ministry, Jesus had based Himself in Galilee, a region in northern Israel known for its diverse population of Jews and Gentiles, and its relative openness to His teachings and miracles. Cities like Capernaum served as His operational hub (e.g., Matthew 4:13). His departure from Galilee signifies a move away from this familiar and generally receptive territory. The destination, "the coasts of Judaea beyond Jordan," refers to Perea, a region east of the Jordan River, which was part of Herod Antipas's tetrarchy, distinct from Judea proper (ruled by a Roman prefect). This route was a common alternative for Galilean pilgrims traveling to Jerusalem, allowing them to bypass Samaria, a region often fraught with ethnic and religious tension (John 4:9). Entering Perea would also expose Jesus to new audiences and bring Him closer to the sphere of influence of the Jerusalem religious authorities, setting the stage for increased confrontation.
Key Themes: Matthew 19:1 powerfully underscores several major themes within the Gospel. Firstly, it highlights the Transition in Ministry, marking a strategic shift from Jesus' primary Galilean phase to His final, climactic journey towards Jerusalem. This movement is not arbitrary but purposeful, demonstrating the Divine Purpose guiding Jesus' every step towards His ultimate sacrifice. Luke's Gospel similarly emphasizes this resolute journey, noting that Jesus "steadfastly set his face to go to Jerusalem" (Luke 9:51). Secondly, the Geographical Significance of this shift is paramount. Moving from the more rural, less religiously rigid Galilee to the politically and religiously charged environs of Judea and its borderlands foreshadows the escalating opposition Jesus would face from the Jewish leadership. This geographical progression is integral to Matthew's narrative structure, building towards the passion week and the fulfillment of Old Testament prophecies concerning the Messiah's suffering and death in Jerusalem (e.g., Isaiah 53).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 19:1 employs several significant literary devices. Transition is the most prominent, as the verse explicitly marks a shift in Jesus' ministry from Galilee to Judea beyond Jordan. This geographical movement signals a new narrative phase in the Gospel, moving towards the climactic events in Jerusalem. This Geographical Symbolism is profound: Galilee represents the initial, more receptive phase of His ministry, while Judea and its borders signify increasing opposition and the path to His redemptive suffering. The verse also utilizes Foreshadowing, subtly hinting at the approaching confrontation and the ultimate purpose of Jesus' journey. His deliberate movement towards Jerusalem, even if via Perea, points to the fulfillment of His mission as the suffering Messiah, whose path leads to the cross. The phrase "it came to pass" also functions as a Narrative Marker, drawing the reader's attention to a significant new development in the unfolding story of Jesus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 19:1 is more than a geographical update; it is a profound theological statement about the intentionality and purposefulness of Jesus' ministry. His movements were not random but were divinely orchestrated steps towards the fulfillment of God's redemptive plan. The transition from Galilee to Judea signifies a shift from a period of widespread teaching and healing to a more focused journey towards His atoning sacrifice in Jerusalem. This highlights God's sovereign control over history and the precise unfolding of His covenant promises. Jesus, as the obedient Son, steadfastly pursues the path laid out for Him, even when it leads to suffering and death, demonstrating His unwavering commitment to His mission to save humanity.
REFLECTION AND APPLICATION
Matthew 19:1 offers a powerful reminder that life is often a series of transitions, each with its own purpose in God's larger plan. Just as Jesus deliberately moved from one phase of ministry to the next, we are called to live with intentionality, seeking God's guidance in every season of our lives. This verse encourages us to recognize that even when we depart from familiar territories or enter into new, perhaps challenging, "coasts," God's sovereign hand is at work, leading us towards His divine purposes. It challenges us to embrace transitions not as interruptions, but as opportunities for growth, deeper reliance on God, and the unfolding of new aspects of His will for our lives. Our journey, like Jesus', is ultimately about fulfilling God's mission, whether that involves teaching, serving, or enduring hardship for the sake of the Kingdom. We are to be attentive to the "sayings" God has given us and, having "finished" one task, be ready to "depart" and "come into" the next phase He has prepared.
Questions for Reflection
FAQ
Why did Jesus leave Galilee at this point in His ministry?
Answer: Jesus' departure from Galilee marked a significant and purposeful transition in His ministry. Having concluded a major phase of teaching and healing in the region (as indicated by "when Jesus had finished these sayings," referring to Matthew 18), He was now deliberately moving towards Jerusalem. This was part of God's divine plan for Him to fulfill prophecy and complete His mission through His passion, death, and resurrection, which would occur in Jerusalem. His journey was not random but a strategic step towards His ultimate sacrifice, as also highlighted in Luke 9:51, where it says He "steadfastly set his face to go to Jerusalem."
What is meant by "coasts of Judaea beyond Jordan"?
Answer: The phrase "coasts of Judaea beyond Jordan" refers to the region known as Perea. This was a territory located east of the Jordan River, opposite Judea proper. While not part of Judea itself, it was adjacent to it and under the rule of Herod Antipas, like Galilee. Traveling through Perea was a common route for Galilean Jews making pilgrimages to Jerusalem, as it allowed them to avoid passing through Samaria, a region often hostile to Jews (John 4:9). This geographical detail underscores Jesus' deliberate movement towards the heart of Jewish religious and political life, albeit via a less direct but culturally safer route.
CHRIST-CENTERED FULFILLMENT
Matthew 19:1, though seemingly a simple geographical notation, profoundly points to the Christ-centered fulfillment of God's redemptive plan. Jesus' deliberate departure from Galilee and His purposeful movement towards Judea "beyond Jordan" is not merely a change of scenery but a divinely orchestrated step towards His ultimate mission. This journey foreshadows the Lamb of God's resolute march to Jerusalem, where He would offer Himself as the perfect sacrifice for the sins of the world (John 1:29). His steadfastness in setting His face towards Jerusalem, as noted in Luke 9:51, reveals His unwavering commitment to fulfilling the prophecies concerning the suffering Servant (e.g., Isaiah 53). Every step Jesus took was in perfect obedience to the Father's will, culminating in His atoning death and glorious resurrection, which secured salvation for all who believe. Thus, this verse subtly underscores the intentionality of Christ's entire life and ministry, each phase meticulously designed to achieve the Father's eternal purpose of reconciliation and redemption (2 Corinthians 5:19).