But he said to them, “Not all men can receive this saying, but those to whom it is given.
Parallel Translations
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But he said to them, “Not all men can receive this saying, but those to whom it is given.
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He sayde vnto them: all me can not awaye with that sayinge save they to whom it is geven.
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But he sayd vnto them, All men cannot receiue this thing, saue they to whom it is giuen.
Cross-references (5)
Passages linked to Matthew 19:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 7:17 Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies.
- Matthew 13:11 He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
- 1 Corinthians 7:2 But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband.
- 1 Corinthians 7:7-9 Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind. But I say to the unmarried and to widows, it is good for them if they remain even as I am. But if they don’t have self-control, let them marry. For it’s better to marry than to burn.
- 1 Corinthians 7:35 This I say for your own profit; not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain The gift of continency is peculiar, and therefore no…
The gift of continency is peculiar, and therefore no man can set a Law to himself of perpetual continency.
Receive and admit, as by translation we say, that a straight and narrow place is not able to receive many things.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 11 But he said unto them, All men cannot…
11 But he said unto them, All men cannot receive this saying, save they to whom it is given.
Ver. 11. All men cannot receive this saying] Nor may we simply pray for the gift of continence, but with submission, since it is not simply necessary to salvation, but only of expedience: inasmuch as he that can keep himself unmarried, hath little else to care for but how he may please the Lord, and attend upon his work without distraction, sitting close at it (as the Greek word signifies) and not taken off by other business. {a} An instance whereof was clearly to be seen in George Prince of Anhault, whose family is said to have been ecclesia, academia, curia, a church, a university, and a court; whose sanctity and chastity in the single estate to his dying day was such, that Melancthon publicly delivered it of him, that he was the man, that of any then alive, might most certainly expect the promised reward of eternal life. {b} But this is not every man’s happiness; and where it is, the pride of virginity is no less foul a sin than impurity, saith Augustine. And Paphnutius, a single man, and a confessor in the primitive Church, said that the marriage bed undefiled was true chastity. {c} Those Popish votaries, that boasted so much of the gift of continence in themselves, and exacted it of others, have (for a punishment of their arrogance and violence) been often given up to notorious filthiness, as the Cardinal of Cremona, after his stout replying in the Council of London against priests’ marriage, was shamefully taken, the night following, with a notable whore. Lanfrancus, Archbishop of Canterbury, a great enemy to priests’ marriage, for all his gay show of monkish virginity and single life, had a son called Paulus Monachus Cadoneusis, whom he so gladly preferred to be Abbot of St Alban’s. Dr Weston (Prolocutor in the Disputation at Oxford against Cranmer, Latimer, and Ridley, who also passed sentence upon them, inveighing against Cranmer, for that he had been sometime a married man), was not long after taken in adultery, and for the same was by Cardinal Pole put from his spiritual livings.
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Save they to whom it is given] Maldonatus the Jesuit saith, it is given to any one that is but willing to have it, and asketh it of God; and that, because marriage is given to all that are willing to it. But this Isa 1:1-31. False, for our Saviour excepts eunuchs. 2. Inconsequent, because the gift of marriage proceeds from a principle of nature, but continence from a special indulgence, 1Co 7:7; which they that have not are required to marry for a remedy. And yet Papists most injuriously forbid some to marry at any time, as their clergy, all at some times; and that, not as a precept of convenience, but necessity and holiness.
{a} 1Co 7:35. ευπαρεδρον, απερισπαστως.
{b} Ex Bucholcero Melancthonis auditore hoc habeo. Scultet.
{c} Congressum cum legitima uxore castitatem esse dicebat. Hist. lib. i. cap. 11.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Our Saviour, knowing the sinful custom and practice of…
Our Saviour, knowing the sinful custom and practice of the Jewish nation now for many years, and giving some allowance for that, and his disciples’ infirmities; so he doth not answer them severely, as what they said might deserve, but reproves them gently. What he saith amounts to thus much: You do not consider what you say.
All men, without sinning against God, cannot abstain from marriage. An ability to live chastely without the use of marriage is a peculiar gift of God, and your saying hath no place in persons to whom God hath not given that gift, for it is better to marry than to burn. There are some whom God by nature hath made unfit for marriage. There are others whom men (wickedly) make unfit for it, that they may gratify their own jealousy. (Thus several courtiers were made eunuchs, and so entrusted with the care of princes’ wives and concubines). And there are some who have made themselves eunuchs, not castrating themselves, (that is wickedness), but abstaining from marriage, and yet living chastely, (having mortified their lusts, and brought under their body), that they might be less encumbered with the cares of the world, and be more free for the work of the ministry, or be able more to give up themselves to a holy life and spiritual conversation. But God, who by his ordinance of marriage designed to people and continue the world, hath given to persons different tempers and constitutions; so as possibly the most of men and women cannot without making use of marriage govern their lusts. As to these, marriage is not a matter of choice and deliberation, and they may and ought to use it as an appointment of God, for the ends for which he hath instituted it. If there be any who can receive this saying, who can without marriage bridle his lust, and so live in a solute and single state as not to sin against God by any extravagance of lusts, and impure desires and affections, and desire, and shall do so, that he may be more spiritual, and serve God with less distraction, and be a more fit instrument to promote the kingdom of God in the world, let him do it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain As if our Lord had said, "You my disciples…
As if our Lord had said, "You my disciples do not consider what you say. All men without sinning against God cannot abstain from marriage, but those only to whom God had given the gift of continency, and grace of chastity. Some indeed by nature, or natural impotency are unfit for marriage. Others wickedly are made unfit by castration; others by religious mortification, bring under their bodies that being free from the incumbrances that attend a marriage state, they may give up themselves the better to the exercises of a holy life."
Learn, 1. That Almighty God has given us diverse persons, different tempers, and constitutions: some can subdue their impure desires and affections without the remedy of marriage, others cannot.
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2. That continency or ability to live chastely, without the use of marriage, is the special gift of God; not common to all, but bestowed only upon some. A gift it is, worthy of our fervent prayers, worthy of our best endeavours.
3. That a vow of chastity is not in our power; to quench a natural affection requires a supernatural gift. All have not received it: that is, all men cannot live single, and abstain from matrimony.
From whence it follows, That men and women are not by monastical vows to be obliged to live a single life, which some cannot perform without sin.
Note farther, When Christ says, that some have made themselves eunuchs for the kingdom of heaven’s sake: the meaning is, That some have abstained from matrimony that they might be more expedite in preaching the gospel, if ministers; or more prompt, fit and ready to regard only the things of the Lord, if private Christians.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But he said unto them,.... With respect to the…
But he said unto them,.... With respect to the inference or conclusion, the disciples formed from what he had asserted:
all men cannot receive this saying; of their's, that it is not good to marry, but it is more proper and expedient to live a single life! every man, as the Syriac version renders it, is not , "sufficient", or "fit", for this thing; everyone has not the gift of continency, and indeed very few; and therefore it is expedient for such to marry; for what the disciples said, though it might be true in part, yet not in the whole; and though the saying might be proper and pertinent enough to some persons, yet not to all, and indeed to none,
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save they to whom it is given; to receive such a saying, to live unmarried with content, having the gift of chastity; for this is not of nature, but of grace: it is the gift of God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain But he said to them - This is not…
But he said to them - This is not universally true; it does not hold, with regard to all men, but with regard to those only to whom is given this excellent gift of God. Now this is given to three sorts of persons to some by natural constitution, without their choice: to others by violence, against their choice; and to others by grace with their choice: who steadily withstand their natural inclinations, that they may wait upon God without distraction.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. All - cannot receive this saying] A…
Verse 11. All - cannot receive this saying] A very wise answer, and well suited to the present circumstances of the disciples. Neither of the states is condemned. If thou marry, thou dost well-this is according to the order, will, and commandment of God. But if thou do not marry, (because of the present necessity, persecution, worldly embarrassments, or bodily infirmity,) thou dost better. See 1Co 7:25.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain All men cannot receive this saying - The minds…
All men cannot receive this saying - The minds of people are not prepared for this. This saying evidently means what the disciples had just said that it was good for a man not to marry. It might be good in certain circumstances - in times of persecution and trial, or for the sake of laboring in the cause of religion without the care and burden of a family. It might be good for many to live, as some of the apostles did, without marriage, but it was not given to all people, 1Co 7:1, 1Co 7:7,1Co 7:9. To be married, or unmarried, might be lawful, according to circumstances, 1Co 7:26.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain All receive not this word.[3] To translate all cannot…
All receive not this word.[3] To translate all cannot take, or cannot receive this word, is neither conformable to the Latin nor Greek text. To be able to live singly, and chastely, is given to every one that asketh, and prayeth for the grace of God to enable him to live so. (Witham) --- Jesus Christ take occasion from the remark of the Pharisees to praise holy virginity, which he represents as a great and good gift of heaven; and such it has ever been considered in the eye of true and genuine religion. Hence it appears that besides commandments, there are evangelical counsels, to the observance of which it is both lawful and meritorious for a Christian to devote himself, especially for the purpose of employing himself with greater liberty and less encumbrance in the service of his God. --- Our Lord does not approve of the conclusion his disciple drew from his doctrine on the indissolubility of marriage, lest he should seem to condemn matrimony both good and necessary; neither does he reprove them for it, lest he should seem to prefer it before the state of continency. His answer therefore prudently avoids both difficulties, by seeming to grant, on the one hand, that it was more expedient not to marry, because chastity is a great gift of God; (1 Corinthians vii.) and plainly shewing on the other, that only few can have this privilege, because all do not receive this word, i.e. all are not called to this state. (Jansenius) --- All cannot receive it, because all do not wish it. The reward is held out to all. Let him who seeks for glory, not think of the labour. None would overcome, if all were afraid of engaging in the conflict. If some fail, are we to be less careful in our pursuit of virtue? Is the soldier terrified, because his comrade fights and falls by his side? (St. John Chrysostom) --- He that can receive it, let him receive it. He that can fight, let him fight, overcome and triumph. It is the voice of the Lord animating his soldiers to victory. (St. Jerome)
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[BIBLIOGRAPHY]
Non omnes capiunt, Greek: ou pantes chorousi. Maldonat will needs have Greek: chorein, to signify intelligere, as it does sometimes. But St. Jerome on this place, unusquisque consideret vires suas, &c. And St. John Chrysostom (hom. lxiii.) ut singulare esse certamen perdiscas. St. Jerome adds, Sed his datum est, qui petierunt; qui voluerunt; qui ut acciperent, laboraverunt. And St. John Chrysostom, His enim datum est, qui sponte id eligunt. Greek: dedotai gar ekeinois tois boulomenois. Ed. Sav. p. 397.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But he said unto them, All men cannot receive…
But he said unto them, All men cannot receive this saying, save they to whom it is given--that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 11. Receive this saying — Namely, the saying that…
11. Receive this saying — Namely, the saying that it is not good to marry under so strict a law. The marriage law is both a divine and a natural institute. It was founded by God at the creation, and it is secured by the very elements of man’s nature. If there be any exception to the universality of the matrimonial necessity and duty, it is with a rare few. Given — Given by natural constitution, by misfortune, or by specially divine duty and qualification.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. this saying] viz. that it is not good…
11. this saying] viz. that it is not good to marry.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) All men cannot receive this saying.—As the words…
(11) All men cannot receive this saying.—As the words stand, “this saying” might refer either to the rule which our Lord had laid down on the subject of divorce, or to the comment of the disciples on that rule. What follows, however, determines the reference to the latter. Looking at marriage from a simply selfish point of view, and therefore with an entirely inadequate estimate of its duties on the one hand, and on the other of the temptations incident to the unmarried life when chosen on such grounds, they had come rashly to the conclusion that, if our Lord’s rule held good, it was not good, not expedient, to “marry.” He declares that judgment to be false. There were but few who were capable of acting safely on that conclusion. For those who were not so capable, and the next verse tells us who they were, marriage, with all its risks, was the truer, healthier, safer state. Alike in its brighter or sadder sides, in seeming success or seeming failure, it brought to men the discipline they needed.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Our Lord makes a gentle reply to this observation…
Our Lord makes a gentle reply to this observation of the disciples concerning the inexpediency of marriage under some circumstances. You say true, he seems to mean, but all men cannot receive this saying; i.e. their words, "It is not good to marry." But he endorses these words in a different signification from theirs. Their objection to marry arose from the impossibility of putting away a wife for any cause. Christ passes over these ignoble scruples, and enunciates the only principle which should lead a man to abstain from marriage. They to whom it is given. They to whom are given the call and the grace to abstain from marriage. These persons" practice forms an exception to the general view of the propriety and blessedness of the marriage state.
Varieties in receptiveness.
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"All men cannot receive this saying." It is not quite clear to what the term "this saying" refers. It may be the rule laid down by our Lord in ver. 9. It may be the exclamation of the disciples in ver. 10. It may be that our Lord refers generally to marriage, and intends to say that the question of entering into the marriage state is one which each man must settle for himself, according to natural capacity, material circumstances, and cultured disposition. It is one thing to give good and wise counsels; it is quite another thing to receive them and. act upon them. It is easy to say, "It is good to marry;" but it is not everybody who can receive the saying.
I RECEPTIVENESS DEPENDS ON NATURAL DISPOSITION. There is, in this, a marked distinction between men and women. As a rule, by nature, women are receptive, and not critical; men are critical, and not receptive. Sometimes we find the womanly receptiveness in man; but it is a sign of a weak disposition. Strong men only receive on compulsion. Receptiveness may hinder rather than help education; and it prevents activity. He who is satisfied to receive makes little effort to attain. True education deals with natural receptivity, and is anxious about its effective limitation. It makes teaching easy, but too easy. He who can only receive becomes only a crammed storehouse.
II RECEPTIVENESS DEPENDS ON MORAL DISCIPLINE. While the receptiveness which we have as an element of our natural disposition may prove a perilous weakness, the receptiveness which we gain by self-discipline becomes an effective power in our life. It is a qualifying receptiveness. It is related to the will. It is held in control. The man who is not subject to influence, who cannot be persuaded, who is as a hard field path into which no seed can sink, is a manifestly undisciplined man, self-centred, self-satisfied a man who can learn nothing, and grow no better. R.T.
Varieties in receptiveness.
"All men cannot receive this saying." It is not quite clear to what the term "this saying" refers. It may be the rule laid down by our Lord in ver. 9. It may be the exclamation of the disciples in ver. 10. It may be that our Lord refers generally to marriage, and intends to say that the question of entering into the marriage state is one which each man must settle for himself, according to natural capacity, material circumstances, and cultured disposition. It is one thing to give good and wise counsels; it is quite another thing to receive them and. act upon them. It is easy to say, "It is good to marry;" but it is not everybody who can receive the saying.
I RECEPTIVENESS DEPENDS ON NATURAL DISPOSITION. There is, in this, a marked distinction between men and women. As a rule, by nature, women are receptive, and not critical; men are critical, and not receptive. Sometimes we find the womanly receptiveness in man; but it is a sign of a weak disposition. Strong men only receive on compulsion. Receptiveness may hinder rather than help education; and it prevents activity. He who is satisfied to receive makes little effort to attain. True education deals with natural receptivity, and is anxious about its effective limitation. It makes teaching easy, but too easy. He who can only receive becomes only a crammed storehouse.
II RECEPTIVENESS DEPENDS ON MORAL DISCIPLINE. While the receptiveness which we have as an element of our natural disposition may prove a perilous weakness, the receptiveness which we gain by self-discipline becomes an effective power in our life. It is a qualifying receptiveness. It is related to the will. It is held in control. The man who is not subject to influence, who cannot be persuaded, who is as a hard field path into which no seed can sink, is a manifestly undisciplined man, self-centred, self-satisfied a man who can learn nothing, and grow no better. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 11. To whom it is given. Only those can…
11. To whom it is given. Only those can receive and live up to this rule who are enlightened by Christianity. The less Christianity, the lower the ideal of marriage. This is the rule everywhere.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:11 This statement refers to the disciples’ comment (19:10).
19:11 This statement refers to the disciples’ comment (19:10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.