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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
The Lord healed the multitudes beyond Jordan, where baptism was given. For all are truly healed from spiritual sickness in baptism; and many follow Christ as did these multitudes, but not rising up as Matthew, who arose and followed the Lord,
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 14.15
Note that there is a distinction here between the crowds who simply followed and Peter and the others who "left everything and followed" and Matthew, who arose and followed him—he did not simply follow but "having arisen"; for "having arisen" is an important addition. There are always those, then, who follow at a distance like the great multitudes yet who have not arisen that they may follow, nor have they given up all that was theirs formerly. But they are few who have arisen and followed, who also, in the regeneration, shall sit on twelve thrones. Only, if one wishes to be healed, let him follow Jesus.
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
For neither in the teaching by words doth He continue always, nor in the wonderful working of signs, but He doeth now one now the other, variously working the salvation of them that were waiting upon Him and following Him, so as by the miracles to appear, in what He said, a Teacher worthy of belief, and by the teaching of His word to increase the profit from the miracles; and this was to lead them by the hand to the knowledge of God.
But do thou mark, I pray thee, this too, how the disciples pass over whole multitudes with one word, not declaring by name each of them that are healed. For they said not, that such a one, and such another, but that many, teaching us to be unostentatious. But Christ healed, benefiting both them, and by them many others. For the healing of these men's infirmity was to others a foundation for the knowledge of God.
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.
Theophylact of OhridAD 1107
. Again He sojourns in Judea so as not to give the unbelievers in Judea any excuse to say, "He did not visit us frequently, as He did the Galileans." Once again, when the teaching and the speaking are finished, the miracles follow, for we must both teach and act. When the mindless Pharisees saw the miracles, they ought to have believed, but instead they put Him to the test. Hear, then:
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.
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SUMMARY
Matthew 19:2 succinctly captures the enduring essence of Jesus' ministry as He transitions from Galilee into the regions of Judea beyond the Jordan. Despite the change in geographical setting, the verse highlights two consistent and defining characteristics of His earthly work: His magnetic appeal that drew "great multitudes" and His compassionate, divine power to heal them, underscoring both His widespread recognition and His active engagement with human suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 19:2 employs several literary techniques to convey its message. The phrase "great multitudes" functions as Hyperbole, emphasizing the vast number of people drawn to Jesus, though not necessarily implying a literal count, but rather an overwhelming throng. This serves to underscore Jesus' widespread fame and the immense impact of His ministry. The verse also acts as a Narrative Summary, efficiently condensing a period of Jesus' activity into a concise statement, thereby advancing the plot without detailing every individual encounter. Furthermore, it exemplifies Thematic Repetition, as the twin themes of Jesus attracting crowds and performing healing miracles are consistently presented throughout Matthew's Gospel, reinforcing His identity as the promised Messiah and compassionate Son of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 19:2 is a powerful theological statement about the nature of God's redemptive work through Jesus. It demonstrates that God's compassion is active and tangible, reaching out to humanity in its suffering. Jesus' willingness to engage with the physical ailments of the "great multitudes" is a sign of the Kingdom of God breaking into the world, where sickness and brokenness are ultimately overcome. This verse affirms Jesus' divine authority and His mission to restore humanity holistically—physically, emotionally, and spiritually. It foreshadows the ultimate healing and restoration that He would accomplish through His atoning work, extending beyond physical cures to the deepest needs of the human soul.
REFLECTION AND APPLICATION
Matthew 19:2 offers profound encouragement and a clear model for believers today. Just as Jesus was accessible and compassionate to the desperate multitudes in Judea, He remains accessible to all who seek Him, regardless of their condition or location. This verse reminds us that God is deeply concerned not only with our spiritual state but also with our physical well-being and the alleviation of suffering. It challenges us to reflect on our own compassion for those around us, particularly the marginalized and hurting. Are we, like Jesus, willing to engage with the needs of others, extending practical help and spiritual hope? The continuous drawing of crowds and the continuous healing demonstrate Jesus' unwavering commitment to His mission, a commitment that inspires our faith and calls us to participate in His ongoing work of healing and restoration in the world, embodying His love and bringing His light to those in darkness.
Questions for Reflection
FAQ
Why did "great multitudes" follow Jesus, especially into a new region?
Answer: The "great multitudes" followed Jesus for a variety of reasons, even as He moved into the region of Judea beyond the Jordan. Primarily, His reputation as a powerful healer and a profound teacher had spread widely throughout Israel. People were desperate for relief from physical ailments, spiritual oppression, and the burdens of daily life under Roman occupation. His miracles, such as healing the sick and casting out demons (e.g., Matthew 8:16), were undeniable demonstrations of divine power, drawing those seeking a cure. Furthermore, His authoritative teaching, which differed significantly from that of the scribes and Pharisees (e.g., Matthew 7:28-29), resonated deeply with the common people, offering hope and a fresh perspective on God's Kingdom. Their following Him into a new region simply underscored the intensity of their desire to be near Him and experience His transformative power.
What kind of "healing" did Jesus perform, and what was its significance?
Answer: Jesus performed a wide range of healings, encompassing physical ailments (e.g., blindness, lameness, leprosy, fevers), mental and emotional distress, and deliverance from demonic oppression. The Greek word therapeúō (G2323), translated as "healed," implies not just a miraculous cure but a process of care and restoration, making one whole. The significance of His healing ministry was multifaceted. It was a tangible demonstration of God's compassion and love for suffering humanity. It served as a powerful sign that the Kingdom of God had drawn near, fulfilling Old Testament prophecies about the Messiah (e.g., Isaiah 35:5-6). Moreover, Jesus' healings often accompanied or preceded His teaching, authenticating His divine authority and confirming His identity as the Son of God. His holistic approach to healing underscored that God cares for the entirety of human existence—body, mind, and spirit.
CHRIST-CENTERED FULFILLMENT
Matthew 19:2, with its depiction of Jesus drawing "great multitudes" and compassionately healing them, finds profound Christ-centered fulfillment in the broader scope of redemptive history. Jesus' earthly ministry of healing was a powerful foretaste of His ultimate work on the cross, where He would provide spiritual healing for all humanity. The physical restoration He offered to the crowds foreshadowed the spiritual renewal and reconciliation with God that would become available through His atoning sacrifice. Just as people flocked to Him for physical relief, so too does humanity, burdened by sin and brokenness, find ultimate healing and wholeness in the person and work of Christ. His drawing of "great multitudes" anticipates the gathering of His church from every nation, tribe, and tongue, as people from all walks of life are drawn to Him for eternal salvation (e.g., John 12:32). The compassion He showed "there" in Judea culminates in His willingness to suffer "there" on Calvary, bearing the sickness of sin so that all who believe might be made truly whole (e.g., Isaiah 53:5 and 1 Peter 2:24). Thus, Matthew 19:2 is not merely a historical account but a vibrant testament to the enduring, universal, and redemptive power of Jesus Christ, the Great Physician who continues to draw and heal souls today.