596:: The Apostle has fixed the limit here, requiring her to abstain from a fresh marriage as long as her husband lives. After his death he allows her to marry. But if the woman may not marry while her former husband is alive, much less may she yield herself to unlawful indulgences. But this command of the Lord, forbidding to put away a wife, is not broken by him who lives with her not carnally but spiritually, in that more blessed wedlock of those that keep themselves chaste. A question also here arises as to what is that fornication which the Lord allows as a cause of divorce; whether carnal sin, or, according to the Scripture use of the word, any unlawful passion, as idolatry, avarice, in short all transgression of the Law by forbidden desires. For if the Apostle permits the divorce of a wife if she be unbelieving, (though indeed it is better not to put her away,) and the Lord forbids any divorce but for the cause of fornication, unbelief even must be fornication. And if unbelief be fornication, and idolatry unbelief, and covetousness idolatry, it is not to be doubted that covetousness is fornication. And if covetousness be fornication, who may say of any kind of unlawful desire that it is not a kind of fornication?
626:: Nothing can be more unjust than to put away a wife for fornication, and yourself to be guilty of that sin, for then is that happened, Wherein thou judgest another, thou condemnest thyself. (Rom. 2:1.) When He says, And he who marrieth her who is put away, committeth adultery, a question arises, does the woman also in this case commit adultery? For the Apostle directs either that she remain unmarried, or be reconciled to her husband. There is this difference in the separation, namely, which of them was the cause of it. If the wife put away the husband and marry another, she appears to have left her first husband with the desire of change, which is an adulterous thought. But if she have been put away by her husband, yet he who marries her commits adultery, how can she be quit of the same guilt? And further, if he who marries her commits adultery, she is the cause of his committing adultery, which is what the Lord is here forbidding.
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578:: If we ought to bear the burdens of strangers, in obedience to that of the Apostle, Bear ye one another's burdens, (Gal. 6:2.) how much more that of our wives and husbands? The Christian husband ought not only to keep himself from any defilement, but to be careful not to give others occasion of defilement; for so is their sin imputed to him who gave the occasion. Whoso then by putting away his wife gives another man occasion of committing adultery, is condemned for that crime himself.
602:: Yet I would not have the reader think this disputation of ours sufficient in a matter so arduous; for not every sin is spiritual fornication, nor does God destroy every sinner, for He hears His saints daily crying to Him, Forgive us our debts; but every man who goes a whoring and forsakes Him, him He destroys. Whether this be the fornication for which divorce is allowed is a most knotty question—for it is no question at all that it is allowed for the fornication by carnal sin.
572:: By interposing this delay in the mode of putting away, the lawgiver showed as clearly as it could be shown to hard hearts, that he hated strife and disagreement. The Lord then so confirms this backwardness in the Law, as to except only one case, the cause of fornication; every other inconvenience which may have place, He bids us bear with patience in consideration of the plighted troth of wedlock.
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of
Matthew, Mark, and Luke are that they are based upon a single writer whose original verse is that of Mark, with Matthew being the most intended to communicate with the Jewish community. Some scholars feel that in Matthew 5:32 Jesus is endorsing the view of Shammai over Hillel, and arguing for the
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of his day, delineating specific views of divorce from the exact wording of a piece of scripture should be rejected. Several major churches today believe that rules for divorce should be set to best advance Jesus's overarching goals of love and justice, rather than a legalistic interpretation of his
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Following their reading of the verse, Protestant churches give prominence to the Gospel of
Matthew over Mark and Luke and accepted adultery as a valid grounds for divorce. They also often believe that an innocent divorcee can freely remarry afterwards. That adultery is a valid reason for divorce is
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makes clear the punishment for adultery is death, so to Jesus's Jewish audience it would be assumed that adultery meant that the marriage would be over. While at the time of Jesus, and in modern societies, capital punishment is not imposed for adultery several scholars still feel the death sentence
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Some scholars feel that under the liberal divorce policy of Hillel men had been marrying women and then casually divorcing them after they lost interest, deeply injuring the women. In this era a woman had few legal rights, a divorce could endanger a woman's very survival. Thus some have read Jesus'
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The official
Catholic position remains that there are no valid reasons for divorce, and a number of methods for reconciling this with Matthew's exception have been proposed. One is that the other synoptics do not mention the exception could be because it only refers to very obscure circumstances.
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has also recognized this verse as permitting divorce for adultery and other reasons, such as spousal abuse, abandonment, and apostasy. In
Eastern Orthodox practice, churches are to allow penitential remarriage up to two times after a divorce. A first marriage is celebrated, a second performed, a
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Another view is that the exception is not a part of Jesus's teaching, but rather a comment indicating that adultery automatically led to divorce under the law of the time, and that Jesus may very well have disagreed with this law. Instone-Brewer sees no evidence that this is how the law worked in
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Other scholars take the opposite view to the argument that
Matthew was adding more detail than the other gospels for his more Jewish audience, arguing that the exception was not mentioned in the other Gospels because it was so obvious as to be implicit to contemporary readers.
620:: He also rightly puts away his wife to whom she shall say, I will not be your wife unless you get me money by robbery; or should require any other crime to be done by him. If the husband here be truly penitent, he will cut off the limb that offends him.
608:: If any affirm that the only fornication for which the Lord allows divorce is that of carnal sin, he may say that the Lord has spoken of believing husbands and wives, forbidding either to leave the other except for fornication.
614:: Not only does He permit to put away a wife who commits fornication, but whoso puts away a wife by whom he is driven to commit fornication, puts her away for the cause of fornication, both for his own sake and hers.
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instead took a far more restrictive view, and adultery was one of the only legal reasons for divorce in
Britain up to the twentieth century. The same was true in many parts of the British Empire and the United States.
544:), or participation in pagan worship which had long been described by Old Testament prophets as spiritual adultery and which, in fact, offered opportunity in many temples for religious prostitution".
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Some read it as referring specifically to marriages that, while permissible under pagan religions, such as those between blood relations, were illegal under Jewish and
Christian law.
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than just adultery, and now support a wide array of valid reasons for divorce. One modern view is that, since throughout the Sermon on the Mount Jesus condemns the excessive
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But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery. And anyone who marries a divorced woman also commits adultery.
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The main argument against this translation is that
Matthew has just been discussing adultery in the previous antithesis, and there used the specific term
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teachings here as a defence of the rights of the downtrodden wives. Feminist scholar Levine rejects this view. She notes that in this era elaborate
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590:: Say not here, It is enough her husband has put her away; for even after she is put away she continues the wife of him that put her away.
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The most debated issue is over the exception to the ban on divorce, which the KJV translates as "saving for the cause of fornication." The
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argued that since in the eyes of God an adulterer was dead, their spouse was free to remarry. More evidence for this view comes from
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took a more conservative opinion, arguing that only adultery was valid grounds for divorce. The most accept theory of the
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were negotiated prior to every marriage, and that they invariably included steep financial penalties, known as
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Some translators believe that this verse means divorce is allowed on greater grounds than just adultery.
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Augustin ((saint ;); Saint
Augustine (Bishop of Hippo.); Aurelius Augustinus (1996).
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supporting adultery as the valid reason given in this verse for divorce. However, at the
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A Critical and
Exegetical Commentary on the Gospel According to Saint Matthew
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the standard Protestant position. This interpretation was first advanced by
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Many mainline Protestants churches have accepted a broader translation of
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was divided between two major groups. The dominant teaching was that of
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Divorce and Remarriage in the Bible: The Social and Literary Context
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This article incorporates text from this source, which is in the
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The Gospel According to Matthew: an Introduction and Commentary
240:). A very similar pronouncement on divorce is made by Jesus at
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whosoever shall marry her that is divorced committeth adultery.
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as referring to all manner of marital immorality, including
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But I say unto you, That whosoever shall put away his wife,
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For many centuries there was debate over this issue in the
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10:11, however neither of those two make an exception for
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Divorce is discussed in several other parts of the Bible.
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in 1563 the indissolubility of marriage was added to the
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is the thirty-second verse of the fifth chapter of the
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and whoever marries a divorced woman commits adultery.
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123:ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ
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170:But I tell you that anyone who divorces his wife,
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641:Davies, W.D.; Allison, Dale C. Jr. (1988–1997).
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130:παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι
93:. This much scrutinized verse contains part of
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777:: CS1 maint: multiple names: authors list (
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232:2:16 has God disapproving of divorce, but
50:"Sermon on the Mount". Print, 17th century
722:. Leicester: Inter-Varsity. p. 123.
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754:St. Augustine on Marriage and Sexuality
262:quotes Jesus ("not I but the Lord") in
222:For a collection of other versions see
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182:a divorced woman commits adultery.
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658:. Grand Rapids: W.B. Eerdmans.
645:. Edinburgh: T. & T. Clark.
1218:Thou shalt not commit adultery
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650:Instone-Brewer, David (2002).
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214:translates this passage as:
190:translates this passage as:
153:for the cause of fornication
97:' teachings on the issue of
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2001:Five Discourses of Matthew
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2021:Gospel of Pseudo-Matthew
1668:Jesus preaches in a ship
706:Women's Bible Commentary
551:ritual, linking this to
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1208:Turning the other cheek
834:. Oxford, Parker. 1874.
501:Eastern Orthodox Church
432:, rejecting the vaguer
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1981:Augustinian hypothesis
1819:Mary, sister of Martha
800:Davies & Dale p.81
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317:marital unfaithfulness
212:New Living Translation
2273:World English Version
1991:Matthean Posteriority
1986:Two-gospel hypothesis
1678:Feeding the multitude
1641:Behold the bridegroom
718:France, R.T. (1985).
406:Roman Catholic Church
362:prenuptial agreements
356:adultery only rule.
224:BibleHub Matthew 5:32
2038:Joseph Smith–Matthew
1723:Crucifixion of Jesus
791:Instone-Brewer p.156
695:Instone-Brewer p.162
686:Instone-Brewer p.156
530:Council of Jerusalem
524:, commentary on the
201:marriage is unlawful
67:Christian Bible part
16:A verse of the Bible
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1213:Thou shalt not kill
1203:Sermon on the Mount
471:, who served under
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91:Sermon on the Mount
2263:King James Version
2055:St Matthew Passion
2006:Calling of Matthew
1996:Genealogy of Jesus
1609:Return to Nazareth
564:Hilary of Poitiers
542:2 Corinthians 6:14
457:Heinrich Bullinger
444:Marital immorality
395:Desiderius Erasmus
188:New American Bible
140:King James Version
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2011:Kingdom of heaven
1693:Great Commandment
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1198:Salt in the Bible
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576:Pseudo-Chrysostom
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172:except for sexual
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2105:Manuscripts
2097:(1993 film)
2089:(1973 film)
2073:(1964 film)
1844:Simon Peter
1718:Last Supper
1703:Ten Virgins
1661:Golden Rule
1577:and phrases
937:Matthew 5:1
399:John Calvin
290:Koine Greek
234:Deuteronomy
111:Koine Greek
2288:Categories
2248:Greek Text
2047:In culture
1733:Empty tomb
1651:Beatitudes
1626:Temptation
1188:Beatitudes
630:References
588:Chrysostom
459:both read
427:μοιχεύσεις
321:Protestant
244:16:18 and
196:unless the
177:immorality
2294:Matthew 5
2112:Papyrus 1
2062:Structure
1925:Jerusalem
1910:Capernaum
1905:Bethsaida
1900:Bethlehem
1879:Sanhedrin
1874:Sadducees
1869:Pharisees
1708:Anointing
1473:Matthew 1
1320:Matthew 1
1244:chapter 6
1234:chapter 4
921:chapter 5
870:Chapter 5
773:cite book
674:Citations
624:Augustine
618:Augustine
612:Augustine
606:Augustine
600:Augustine
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582:Augustine
570:Augustine
549:betrothal
439:/porneia.
430:/moicheia
418:canon law
117:, reads:
2086:Godspell
2078:Godspell
2031:Shem Tob
2016:Immanuel
1966:M source
1961:Q source
1779:Jeremiah
1764:Caiaphas
1312:Chapters
493:legalism
436:πορνείας
330:/porneia
327:πορνείας
312:adultery
305:Adultery
299:/porneia
296:πορνείας
2299:Divorce
2241:Sources
1954:Related
1940:Samaria
1920:Galilee
1895:Bethany
1854:Zebedee
1824:Matthew
1621:Baptism
1548:16:2b–3
1181:Phrases
635:Sources
528:of the
496:words.
489:porneia
461:porneia
366:ketubah
349:Shammai
272:Matthew
256:porneia
251:πορνεία
230:Malachi
138:In the
99:divorce
85:in the
37: →
28:←
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1864:Angels
1860:Groups
1849:Thomas
1839:Rachel
1829:Philip
1799:Joseph
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1752:People
1728:Burial
1575:Events
1533:13:1–3
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148:saving
1935:Judea
1915:Egypt
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1769:Herod
1297:Bible
929:Verse
95:Jesus
1809:Mary
1789:John
1594:Magi
779:link
759:ISBN
660:ISBN
499:The
455:and
246:Mark
242:Luke
210:The
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162:The
105:Text
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