Questions About Divorce (Matthew 19:1-12; Mark 10:1-12)

Submitted by admin on Fri, 2008-07-11 12:17.

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On his way to Judea, Jesus crossed the Jordan and traveled through Perea with his disciples. Both Matthew 19:1 and Mark 10:1 refer to Perea as “the boundaries [region] of Judea across [the other side of] the Jordan.” Large crowds followed him, as the people would have been heading for Jerusalem to observe the Passover. The Jews generally preferred traveling through Perea instead of taking the more direct route through Samaria. On account of different views respecting worship, considerable animosity existed between the Jews and the Samaritans. While among the people, Jesus used the opportunity to teach them and to heal the afflicted. (Matthew 19:2; Mark 10:1; see the Notes section regarding Mark 10:1.)

To test Jesus, certain Pharisees approached him, inquiring whether a man could divorce his wife for any cause. He referred them to the creation account in Genesis, asking whether they had not read that the one who created them at the beginning “made them male and female.” Jesus continued the question with the quotation (Genesis 2:24), which he attributed to the Creator, “For this reason, a man will leave [his] father and mother and will cleave to his wife, and the two will become one flesh.” (Matthew 19:3-5; Mark 10:2, 7, 8; see the Notes section for additional comments.)

These words indicated that the new relationship a man would form with his wife would prove to be even closer than had existed between him and his parents, and the union would be so intimate that the two would prove to be “one flesh.” Applying the instruction that should have been drawn from the creation account, Jesus said, “Thus they are no longer two but one flesh. Therefore, what God has yoked together, let no man separate.” Marriage was to be a permanent union. (Matthew 19:6; Mark 10:9)

This prompted the Pharisees to ask why Moses commanded giving a divorce document and dismissing a wife. Jesus explained that this was a concession made on account of the hardheartedness of the men but did not exist at the beginning. The provision allowing divorce protected women from the kind of abuse that would have arisen if husbands had come to hate them but could not send them away. (Matthew 19:7, 8)

Based on Mark’s account, the interchange with the Pharisees may have ended at this point. Jesus and his disciples left and entered the house where he was staying. The disciples appear to have understood that marriage was more binding than they had thought previously. In the privacy of the home, they questioned him further about the matter. He then told them, “Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband [and afterward] marries another, she commits adultery.” According to Roman law (but not the Mosaic law), a woman could divorce her husband. The man or woman initiating a divorce and then marrying someone else would be committing adultery. The marriage bond that made him or her “one flesh” with the divorced mate would have been broken. (Mark 10:10-12; see the Notes section for comments on Matthew 19:9.)

Reasoning that the possibility of getting into a bad marriage was very real, the disciples concluded that, with divorce being excluded, it would be preferable not to marry. Jesus did not support the idea that singleness was better because marriage without the option for divorce appeared to be too risky. First, he indicated that remaining unmarried was not for everyone but was for those to whom it was given. Jesus then stated reasons for remaining unmarried. Certain ones were eunuchs from birth and unable to procreate. Others were eunuchs because of an operation performed on them, preventing them from rendering the marriage due and fathering children. Still others, for the sake of the kingdom, would remain unmarried or choose to live as eunuchs. Their purpose would be to devote themselves fully to the cause of the Most High as part of the realm where he is Sovereign. The unmarried state would leave them free from the cares, concerns, and responsibilities that accompanied marriage and family life. (Matthew 19:11, 12; see the Notes section for additional comments.)

Possibly the disciples were reminded of the case of the prophet Jeremiah. On account of the calamity to befall Judah and Jerusalem, he was commanded to remain unmarried and for decades faithfully served as a prophet. (Jeremiah 16:1-4)

With reference to choosing singleness for noble spiritual reasons, Jesus said, “Let him who can make space [for it], make space [for it].” He did not impose singleness as a requirement for any particular role a disciple might fill, but left the choice up to the individual. (Matthew 19:12)

Notes:

In Mark 10:1, a number of ancient manuscripts include “and” after “the boundaries of Judea” (“the boundaries of Judea and across [the other side of] the Jordan”). Other manuscript readings are “the boundaries of Judea through the other side of the Jordan,” “the boundaries of Judea into the other side of the Jordan,” and “the boundaries of Judea and through the other side of the Jordan.”

A comparison of Matthew 19:3-12 with Mark 10:2-12 reveals a number of differences, but the basic points are the same. In Matthew’s account, Jesus is represented as first mentioning the Genesis account. Mark 10:3, however, has him asking them, “What did Moses command you?” After they replied that he allowed writing a document of divorce, Jesus explained that this was because of their hardheartedness but was not the case from the beginning, confirming his point with the quotation from Genesis.

The differences in the accounts are understandable when one considers that they provide only a condensed version of interchanges that occurred in another language. Therefore, the agreement exists in relation to the message but not in the exact language, the details, or the sequence of the conversations. In certain cases, the details make it possible to integrate one account with another one. At other times, however, the narratives are too abbreviated for reaching any definitive conclusion.

The wording of Matthew 19:9 seems to suggest that Jesus continued to speak to the Pharisees. In the next verse, however, the disciples are the ones who are mentioned as responding. According to Mark 10:10, the disciples did not question Jesus until they were in “the house,” and this detail is missing in Matthew’s account. For this reason, one cannot be certain whether Jesus directed the words found in Matthew 19:9 to the Pharisees or whether he spoke them privately to his disciples.

The manuscript readings for Matthew 19:9 vary. They include the following: “But I say to you, Whoever divorces his wife, except [on the] ground [literally, word] of sexual immorality [porneía], and marries another commits adultery.” “But I say to you, Whoever divorces his wife, not for sexual immorality [porneía], and marries another commits adultery.” “But I say to you, Whoever divorces his wife, not for sexual immorality [porneía], and marries another makes her commit adultery.” “But I say to you, Whoever divorces his wife and marries another commits adultery.” “But I say to you, Whoever divorces his wife, except [on the] ground [literally, word] of sexual immorality [porneía],and marries another, makes her commit adultery.” Additionally, certain manuscripts say that the one marrying a divorced woman commits adultery.

According to the Mosaic law, the penalty for marital unfaithfulness was death. Under Roman rule, however, the Jews were not permitted to inflict capital punishment. Based on the majority of the extant manuscript readings, Jesus introduced the exception that would have ended a marriage. Any other ground would not have broken the marriage bond. Therefore, the man who dismissed his wife when no sexual misconduct was involved and married another woman made himself guilty of adultery. Moreover, because many divorced women were unable to support themselves, the man who unjustly dismissed his wife created a situation that either forced her into a life of prostitution or into a relationship with another man. Accordingly, the man initiating the divorce would have caused his wife to commit adultery.

In verses 11 and 12 of Matthew 19, the Greek word choréo can mean to make or prepare room or space. It can also signify to grasp or to accept. The reference to making space or room for or accepting “the word” doubtless applies to making room for or accepting what the disciples had said about the advisability of remaining unmarried, but not to their reason for this option. (Matthew 19:11) Then, in Jesus’ summary statement (“Let him who can make space [for it], make space [for it]”), the verb choréo has no object in the Greek text of Matthew 19:12. Based on the preceding context, the implied object appears to be the “word” about remaining single for the sake of the kingdom.