Jesus was a marriage and sex counselor

JESUS WAS A MARRIAGE AND SEX COUNSELOR
EDITED BY GLENN PEASE
Matthew 19:4-5 4"Haven'tyou read," he replied,
"that at the beginning the Creator'made them male
and female,' 5and said, 'For this reasona man will
leavehis father and mother and be united to his wife,
and the two will become one flesh'?
BIBLEHUB RESOURCES
Divorce
Matthew 19:3-9
W.F. Adeney
The readiness with which the marriage tie is dissolvedin some countries, and
the daring questions on the subjectthat have been raised in England, make it
important for us to see clearlyhow divorce should be regarded in the light of
the teachings ofChrist. Plainly he sets his face againstany divorce exceptin
the most extreme case.Let us considersome of the pleas for a laxer rule, and
then look at the duty of resisting them.
I. PLEAS FOR A GREATER FREEDOMOF DIVORCE.
1. The happiness of the home. It is urged that some husbands and wives are
hopelesslyat variance. Though married outwardly, in soul they are not

wedded at all. They live togetheras enemies compelled to occupy the same
prison, which a miserable conventionality falsely names home. Undoubtedly,
this may be so. But then happiness is not the chief end of life. Moreover, the
immediate relief of freedom would have to be purchased at the costof an
invasion of the settledsocialorder.
2. The rights of liberty. A more daring position is taken up by those who claim
liberty to dissolve the marriage bond. These people deny that we have any
right to enter into a lifelong contractof marriage; or rather, they plead that
such a contractshould be subject to revision.
II. THE OBLIGATIONS OF IRREVOCABLE MARRIAGE TIES. Jesus
Christ saw the terrible evils that resulted from great freedom of divorce in his
day, and he distinctly opposedthis dangerous licence. Letus considersome of
the grave objections to it.
1. It is contrary to nature. On the surface of it, marriage may seemto be an
artificial arrangement, and absolute freedom the state of nature. But our Lord
pointed out that marriage was instituted at the Creation, and that it was
associatedwith the very constitution of human life. There is a higher nature
than that of the animal world. There is a certainbest arrangement which only
those who have intelligence to perceive it and conscienceto follow it canenter
into. This corresponds to Nature, not in her lowestinstincts, but in her highest
aspirations.
2. It is contrary to the law of God. The arrangement of nature was
supplemented by the word of revelation. In marriage men and womencarry
out a law that God has revealed. In free divorce they break that law. This is of
no consequence, perhaps, to people who are "emancipated;" but it should be
all-authoritative for Christians.
3. It leads to numberless evils.
(1) It ruins the home. Discordantsentiments may also ruin it; but they
indicate failure to reachan ideal. Freedomof divorce destroys the very ideal.
The home which may be brokenup at any moment is no home.

(2) It is unjust. It cannot always happen that both husband and wife desire to
be separatedwhen one is tired of the union; and if the wish is on one side only,
injustice is done by divorce, and a wrong inflicted. Even if the divorce cannot
be carried out without mutual consent, the one person who does not wish for it
is placed in a cruelly distressfulposition.
(3) It lowers the idea of marriage. Instead of studying to make the best of the
marriage union, people who have freedom of divorce are tempted to be
looking abroad for new attractions. This is immoral; it tends directly to
degrade the thoughts, and to throw open the flood gates ofunrestrained
desires. - W.F.A.
Biblical Illustrator
Behold, we have forsakenall, and followedThee;what shall we have
therefore?
Matthew 19:27-30
The advantages offollowing Christ

A. Weston.
I. THAT A FOLLOWER OF CHRIST POSSESSES A CHARACTER OF
HIGH AND ESSENTIALIMPORTANCE. TO be a followerof Christ we
must —
1. Believe the testimony which the Word of God has given as to His character
and office.
2. From this principle of faith emanates all the other elements which compose
the Christian character.
3. A public professionof His name, and exertion in His cause. Do you believe,
etc.?
II. THAT IN SUSTAINING THIS CHARACTER PAINFUL SACRIFICES
MUST FREQUENTLYBE MADE. The disciples, primitive Christians, etc.
1. Rememberfor whom these sacrificesare to be made.
2. Rememberfor what these sacrifices are to be made. Are you determined at
all costs to follow Christ?
III. THAT OUR PRESENTSACRIFICES IN THE SAVIOUR'S CAUSE
SHALL ISSUE IN A GLORIOUS REWARD.
1. Here is an advantage promised as to the present life.
2. As to the life to come. The time and nature of the recompense. What
encouragementdoes this subjecthold out to the followers ofChrist?
(A. Weston.)
The reward of Christ's followers
Sketches.
I. The evils they renounce. We must forsake allour sinful practices, ungodly
associates,unholy attachments.

II. The example they follow. Christ, as our Teacher, Sovereign, Pattern.
III. The reward they anticipate. Following Christ will secure our personal
salvation, our temporal interests and our eternal happiness.
(Sketches.)
Christian fidelity and its rewards
J. C. Gray.
I. THE CHRISTIAN DISCIPLE ABANDONING THE WORLD THE
BETTER TO SERVE CHRIST. Whatwas left?
(1)A home that was dear;
(2)friends of the old time;
(3)a familiar occupation;
(4)the religion of forefathers.
II. THE CHRISTIAN DISCIPLE ENGAGED IN DUTIES OF CHRISTIAN
PROFESSION. It involved
(1)being thrust out of synagogue;
(2)ceaselesscombatwith the world — opinions, fashions;
(3)arduous labours.
III. THE CHRISTIAN DISCIPLE'S RECOMPENSE. Whatshall we have? —
(1)Presentpeace;
(2)joy of discipleship;
(3)anticipation of sharing in future results of all Christian work;
(4)the final rest and reward.
(J. C. Gray.)

The gain greaterthan the loss
J. R. Day, D. D.
We must understand the requirements of religion; and not over-value the
things which we are obliged to give up. Some say "that a Christian must
renounce all the world, all its gains, and pleasure." This has been true in the
world's history; as in case ofXavier, Wesley, and missionaries. These
exceptionalcases. Thensome people think that if they love Jesus Christ, they
must be careful not to love wife and children too much. This is a mistake. God
has made the family and cementedit with love. It is not necessaryfora man to
love God more that he love family less. There is a difference betweenthat
sacrifice whichbrings everything to God, to be regardedas His, and that
slavery which dispossesses ofall worldly goods and earthly affections in order
to appease the heart of the infinite Creator. Love of God intensifies our home
affections. So with regard to worldly possessions. A man is not calledupon to
endangerhis working capital, but to consecrateit. The rules of the gospel
bend to wealth; and a Christian has a largerexpectancyof possessingthe good
things of this life. But he views himself as the stewardof God, and does not
allow it to imperil his soul's salvation. Then comes another question: If I am a
followerof Christ, what is to be my attitude towards the world's amusements
and pleasures. Give up the follies of the world, not its true pleasures. There is
a high sense in which a man is to live soberly in Christ Jesus. If any man has a
right to the pleasures ofthe earth, it is His disciple; he has a right to inherit its
fruits, blessings. He has the joys of sense, andothers much higher and richer
in the greenpastures. I would like to ask the Christian if he really thinks that
he gives up much in following Christ? Our sacrifices have been joys to achieve
in faith and love. But there will come a time when the text will have a certain
literalness about it, when "there will be no question as to what we leave, but
what we are going to find? The man will have to turn his back upon his
possessions. All will have forsakenus. He will then fulfil the promise of eternal
life. This the final consummation. We shall not then in the eternal sunshine be
disposedto think much of what we have given up to follow Christ.

(J. R. Day, D. D.)
The hundred-fold recompense
H. Melvill, B. D.
This reply of our Lord as furnishing guidance for us in our endeavours to act
upon men and persuade them to give heed to religion. It will not do,
constituted as men are, to enlarge to them abstractedlyon the beauty of
holiness and on the satisfactionderivable from a conscienceatrest. They will
not regardvirtue as its own reward. We must admit that religion requires
greatsacrifices;but we contend that even in this life they are more than
counterbalancedby its comforts, and that in the next they will be a thousand-
fold recompensed.
I. Take the case ofthe YOUNG. You are reluctant to lose the pleasures of
earth. We do not wish to deprecate these;all your senses are againstour
arguments. Christ did not tell Peterthat his boat and net were worth but little
at the most. We admit the extent of the sacrifice. We take the ground of
recompense more than equivalent for all renounced. A nobler pursuit; reward
more enduring.
II. It is the apparent conflict betweenduty and interestwhich causes us in a
variety of casesto disobey God and withstand the pleadings of conscience.The
conflict is only apparent, as our true interestis always on the side of duty.
Here, again, we must magnify the remunerative power of Him in whose cause
the sacrifice is made, rather than depreciate the sacrifice itself. But the duty is
clear, and the difficulty of discharging it will not excuse its neglect. A man
says he must sell his goods on the Sabbath in order to support his family, his
interest demands it. But if he follows duty as againstapparent interest, we
assertthat he engages onhis side all the aids of Providence, if you cannotbe
religious but through bankruptcy, let not your name in the Gazette scare you
from inscribing it in the Lamb's book of life. We remind you of the
inexhaustibleness of God; He is the Proprietor of both worlds. To men who
are in danger of being engrossedin business, as well as those who are tempted

to swerve from rectitude, we say, dwell on the word " hundred-fold" in our
text as suggestive ofthe Divine fulness and power.
(H. Melvill, B. D.)
Forsaking allto follow Christ
J. T. Barker., W. H. Hatchings, M. A.
I. CHRIST IS THE PRE-EMINENTOBJECT AND THE BOUNDLESS
SOURCE OF ALL MORAL ATTRACTION AND INFLUENCE.
1. He is the pre-eminent objectof moral attraction. He is the centre of all
moral power. It is the overpowering force of the sun's attraction that regulates
the motion of the planets; it is the overwhelming attractionof the earth that
neutralizes the mutual attraction of things upon its surface, and prevents
them from inconveniently clinging together. So is Christ the centre of the
moral world. As God, He claims our adoration: as Man, our lively affection.
He is the realization of every Divine idea. In a galleryof paintings, comprising
portraits, allegories,historic scenes,and ideal creations, one grand
masterpiece, long concealed, is at length uncoveredand disclosedto view.
Immediately all others are forsaken;the admiring gaze is directed to this. It is
" the attraction," not because ofits mere novelty, but because it comprises all
the subjects and all the excellencesofevery other work, and displays them
with unrivalled power. He is the way to the Father, and to the soul's
everlasting home. "I am the way, the truth, and the life. No man cometh to the
Father, but by Me." A wild country is spread before us, with numerous paths,
by-ways, and intersecting roads. Many of these tracks are toilsome, but
supposedto leadto the possessionofsome profit and gain; many are pleasant,
but of doubtful issue;many are perilous; many are evidently ways of
perdition. But at length a bright "way" appears, and it is seento lead
upwards, and to terminate in a glorious "city of habitation." Shall we not
forsake everyother way to follow this? He is the fulness of all good. He is all
and in all. Is it not greatgain to forsake alland to follow Him? He is the friend
beloved. When a beloved friend arrives, business and pleasure are alike

abandoned, for the joy of his society. Jesus comes, He calls to us; He
announces the joyful news of reconciliationwith God. Should we not forsake
all to follow Him, and to be receivedinto His everlasting friendship? He is the
heavenly Bridegroom. The bride forsakesher father's house, her country, her
early associatesforthe bridegroom.
2. He is the boundless source of moral influence. He changes the earthly into
the heavenly. No teachernor doctrine can produce a transformation like this;
the all-powerful influence is with Christ alone. If we desire our own true
glory, should we not forsake allto follow Him? He changes the corrupt into
the spiritual. He raises the spiritually dead into a Divine life. This reminds us
that the attraction and influence of the Lord Jesus Christ canonly be savingly
experiencedthrough the instrumentality of faith.
II. To FORSAKE ALL AND TO FOLLOW CHRIST IS ALIKE OUR
INDISPENSABLEDUTY AND OUR TRUE HAPPINESS.
1. It is our indispensable duty to forsake all and to follow Christ. It is not by
abstractconsiderations we usually judge of duty, but by contemplating actual
and living relations. Now, if we contemplate the actualrelations Christ
sustains to us, and of the reality of which we are assuredby Divine testimony,
the entireness ofHis claims will become immediately evident. As the Sonof
God, He claims supreme homage and entire obedience:as Mediator, He has a
peculiar claim, because we are the subjects of His all-prevailing intercession.
This imperative duty is sustainedby every conceivable motive; it is also
indispensable. It is the divinely appointed condition of salvation. We must
look at the awful alternative. We are all under the most sacredobligationto
hold the possessionofearthly things in subservience to the service of Christ.
2. It is our true happiness to forsake allto follow Christ. "What shall we have
therefore?" Is it not true happiness to derive present and everlasting joy in
the contemplationof so pre-eminent an object of love; to experience the
transforming influence of His Spirit and truth changing us into His likeness;
and to enter into living and effectualrelation with Him, all whose names are
significant of unlimited blessing? "Whatshall we have therefore?" Exemption
from eternal death, and the inheritance of everlasting life. The truth of Christ.

The fellowshipof the saints. An infinite compensation;a blissful result of self-
denial. "And the last shall be first." As the first in their own and in the
world's esteemshould be really the last, so the last shall be first. The lastin
worldly esteem. The last in socialconditions — Christians are required to
avoid all vain display and ostentation. The last in their own esteem. "What
things were gain to them, these they counted loss for Christ."
(J. T. Barker.)Whatcalledforth this question? An event had just takenplace
which had made a deep impression on the minds of the disciples.
I. LET US CONSIDER THE SPIRIT IN WHICH THOSE WORDS WERE
UTTERED BY ST. PETER. There are some who always seem to delight in
putting a bad constructionupon the actions and words of God's saints. We
have no sympathy with such men. They judge others by their own standard
and motives. But in the words of the text we find no instance of human
infirmity. WhateverSt. Peter's faults may have been, certainly he was the last
man to think of payment for service, or of reward. He was impetuous,
affectionate, generous. .Nor, again, canwe admit that there was something
vain-glorious in the words. What, then, led St. Peter to say, "What shall we
have therefore?" It was thankfulness. He was thrilled with gratitude at the
thought of the grace whichhad enabled him to do what others had not done.
But further, instead of pride there was, we believe, humility in this utterance.
It was as much as to say, "What condescensionthat thou hastchosenus, such
as we are, for so greata vocation!" They felt the greatness ofthe love which
had calledthem, and their own unworthiness of the dignity. Let us look at the
statements which are made. They are two. Christ had bidden the rich youth to
give up all, and St. Peternow says, "'We have done this — we have forsaken
all. Yes, it was not much, but it was all, and the sacrifice is to be measured not
by the amount which is surrendered, but by the love which prompted it.
Again, St. Peteradds, "We have followedThee." This was the secondthing
which our Lord demanded of the rich youth. Perfectdoes not consistin the
mere abandonment of external goods. St. Peterwas careful to add that they
had forsakenallwith a definite motive — that of following Christ, and of
being like Him in the external conditions of his life. It is not merely world-
surrender, but self-surrender which Christ demands. The forsaking is the
preliminary of the following. Detachmentfrom the creature is useless unless it

leads to attachment to the Creator. Sin consists in two things — the turning
awayfrom God, and the turning to the creature. "My people have committed
two evils; they have forsakenMe, saiththe Lord, the Fountain of living
waters, and hewed them out cisterns, broken cisterns that can hold no waters"
(Jeremiah 2:13). Holiness, on the other hand, requires a spirit of detachment
from visible things, and love for God. They loved Him. It was a progressive
love.
II. OUR LORD'S REPLY TO ST. PETER'S QUESTIONWAS AN
ENCOURAGING ONE. He did not find fault with the question, knowing the
purity of motive which prompted it. But He was careful to elevate their
thoughts. They should have some greathonour, some mysterious union with
Christ in His exaltation, as they now had fellowship with Him on earth. Christ
is Judge alone. They canhave no share in His judiciary authority. In what
sense, then, will the Apostles sit with Christ and judge the world? By the
judgment of comparison. They will be examples of faithfulness to grace,
condemning those thereby who have clung to earthly things and forsaken
Christ. And besides this, by the judgment of approbation. They will be
Christ's court, His princes, marked out from others by special glory and
blessednessas the recompense oftheir allegiance to Him. Is this honour to be
confined to the original disciples? We are not called, as Apostles were,
actually to forsake all, and to follow Christ. But all Christians must share
their spirit. We must "use this world, as not abusing it" (1 Corinthians 7:31).
The outward acts of religion, necessaryas they are, will not compensate fora
worldly spirit. But the Christian life is no mere negative thing — the
quenching of the love of the temporal; it is the following of Christ. Try by
meditation to gain a clearerview of our Lord's example. Nor is it a sordid
movement of soul to desire to look overthe hills of time into the glories of the
eternal world. Love, not selfishness, prompts all sacrifice made for Christ. But
He who "for the joy which was setbefore Him endured the cross, despising
the shame" (Hebrews 12:2), permits the inquiry of the text when made in the
spirit of hope and thankfulness. "What shall we have therefore?" It is not
merely happiness, it is blessedness.
(W. H. Hatchings, M. A.)

Hundredfold reward
M. Pool.
We must not understand this of an hundredfold in specie, but in value. It is —
1. Joyin the Holy Ghost, peace of conscience,the sense ofGod's love; so as,
with the Apostles, they shall rejoice that the)" are thought worthy to suffer for
Christ.
2. Contentment. They shall have a contentedframe of spirit with the little that
is left to them; though they have not so much to drink as they had, yet they
shall have less thirst (Philippians 4:11, 12).
3. God will stir up the hearts of others to supply their wants, and that supply
shall be sweeterto them than their abundance was.
4. God sometimes repays them in this life, as He restoredJob after his trial to
greaterriches.
(M. Pool.)
The Christian's recompense
Lapide.
The man who forsakeshis possessionsand friends for Christ's sake, shallfind
that Christ will take care that he has "a hundred," i.e., very many others, who
will give him the love and help of brothers, wives, and mothers, with far more
exceeding sweetnessand charity; so that it shall not seem that he has lost his
own possessions, but has only laid them down, and in Christ's providence has
multiplied them with greatusury. For spiritual affections are sweeterthan
natural ones.
(Lapide.)

The reward of self-sacrifice
Lapide.
This implies —
1. The security of those who are poor for the gospel's sake.
2. The privilege of judging.
3. Dignity and eminence above others.
4. The nearestplace to Christ and most perfect union with Him.
5. A principality of grace, happiness, and glory, that inasmuch as they are
princes of the kingdom of heaven, they should have the right of judging, and
of admitting into it those who are worthy, and excluding the unworthy.
(Lapide.)
The Christian's possession
He who has left all things begins to possessGod;and he who has God for his
portion is the possessorofall nature. Instead of lands, he is sufficient to
himself, having goodfruit which cannotperish. Instead of houses, it is enough
for him that there is the habitation of God, and the temple of God, than which
nothing can be more precious. For what is more precious than God? That is
the portion which no earthly inheritance canequal. What is more magnificent
than the celestialhost? Whatmore blessed than Divine possession?
( Ambrose.)
The joy of the virtuous
If, instead of the perturbation of angerand fury, you weigh the perpetual
calmness ofthe mind; for the torment of anxiety and distraction, the quiet of
security; for the fruitless and penal sadness ofthe world, the fruit of sorrow
unto salvation;for the vanity of worldly joy, the richness of spiritual delight:

— you will perceive that the recompense ofsuch an exchange is a
hundredfold.
( Cassian.)
The first last
M. Pool.
This is an awakening sentence to the best of men. It was as much as to sayto
the Apostles, "You have forsakenalland followedMe; but you had need look
and consider, from what principle, with what love, and to what end you have
done it; you had need keepa watchupon yourselves, and see that you hold on,
and that you have no confidence in yourselves. Formany that are first in
profession, first in the opinion of others, first in their own opinion and
confidence, at the Day of Judgment will be found to be last in Mine and My
Father's esteemand reckoning;and many who make not so greata noise, nor
have so greata name and repute in the world, and who have the lowestand
meanestopinion of themselves will be found first and highest in My favour.
The Day of Judgment will frustrate many expectations.
(M. Pool.)
COMMENTARIES
Ellicott's Commentary for English Readers
(5) And said, For this cause.—InGenesis 2:24 the words appear as spokenby
Adam; but words so uttered, prompted by the Holy Spirit, and stamped with
the divine sanction, might well be lookedon as an oracle from God, the
expressionof a law of His appointment.

Matthew Henry's Concise Commentary
19:3-12 The Phariseeswere desirous ofdrawing something from Jesus which
they might represent as contrary to the law of Moses.Cases aboutmarriage
have been numerous, and sometimes perplexed; made so, not by the law of
God, but by the lusts and follies of men; and often people fix what they will
do, before they ask for advice. Jesus replied by asking whether they had not
read the accountof the creation, and the first example of marriage; thus
pointing out that every departure therefrom was wrong. That condition is best
for us, and to be chosenand kept to accordingly, which is best for our souls,
and tends most to prepare us for, and preserve us to, the kingdom of heaven.
When the gospelis really embraced, it makes men kind relatives and faithful
friends; it teaches them to bear the burdens, and to bear with the infirmities
of those with whom they are connected, to considertheir peace and happiness
more than their own. As to ungodly persons, it is proper that they should be
restrained by laws, from breaking the peace ofsociety. And we learn that the
married state should be entered upon with greatseriousnessand earnest
prayer.
Barnes'Notes on the Bible
And he answeredand said ... - Instead of referring to the opinions of either
party, Jesus calledtheir attention to the originaldesign of marriage, to the
authority of Mosesanauthority acknowledgedby them both.
Have ye not read? - Genesis 1:27;Genesis 2:21-22. "And said, For this cause,"
etc., Genesis 2:24. Thatis, God, at the beginning, made but one man and one
woman: their posterity should learn that the original intention of marriage
was that a man should have but one wife.
Shall leave his father and mother - This means, shall bind himself more
strongly to his wife than he was to his father or mother. The marriage
connectionis the most tender and endearing of all human relations more
tender than eventhat bond which unites us to a parent.

And shall cleave unto his wife - The word "cleave"denotes a union of the
firmest kind. It is in the original taken from gluing, and means so firmly to
adhere togetherthat nothing can separate them.
They twain shall be one flesh - That is, they two, or they that were two, shall
be united as one - one in law, in feeling, in interest, in affection. They shall no
longerhave separate interests, but shall act in all things as if they were one -
animated by one soul and one wish. The argument of Jesus here is, that since
they are so intimately united as to be one, and since in the beginning God
made but one womanfor one man, it follows that they cannotbe separated
but by the authority of God. Man may not put awayhis wife for every cause.
What God has joined togetherman may not put asunder. In this decisionhe
really decided in favor of one of the parties; and it shows that when it was
proper, Jesus answeredquestions without regard to consequences, from
whatevercause they might have been proposed, and howevermuch difficulty
it might involve him in. Our Lord, in this, also showedconsummate wisdom.
He answeredthe question, not from Hillel or Shammai, their teachers, but
from Moses, andthus defeatedtheir malice.
Jamieson-Fausset-BrownBible Commentary
5. And said, For this cause—tofollow out this divine appointment.
shall a man leave father and mother, and shall cleave to his wife: and they
twain shall be one flesh?—Jesushere sends them back to the original
constitution of man as one pair, a male and a female;to their marriage, as
such, by divine appointment; and to the purpose of God, expressedby the
sacredhistorian, that in all time one man and one woman should by marriage
become one flesh—so to continue as long as both are in the flesh. This being
God's constitution, let not man break it up by causelessdivorces.
Matthew Poole's Commentary
See Poole on"Matthew 19:6".
Gill's Exposition of the Entire Bible

And said,.... Genesis2:24 where they seemto be the words of Adam, though
here they are ascribed to God, who made Adam and Eve; and as if they were
spokenby him, when he brought them together; and which is easilyreconciled
by observing, that these words were spokenby Adam, under the direction of a
divine revelation; showing, that there would be fathers, and mothers, and
children; and that the latter, when grownup, would enter into a marriage
state, and leave their parents, and cleave to their proper yoke fellows, which
relations then were not in being: this therefore being the effect of a pure
revelation from God, may be truly affirmed to be said by him. Some think
they are the words of Moses the historian; and if they were, as they were
delivered by divine inspiration, they may be rightly called the word of God. A
note by Jarchi on this text exactlyagrees herewith, which is "the holy Spirit
says thus: for this cause shall a man leave father and mother, and shall cleave
to his wife";and not wives:and the phrase denotes that close union betweena
man and his wife, which is not to be dissolved for every cause, it being stricter
than that which is betweenparents and children; for the wife must be cleaved
unto, and father and mother forsaken:not that upon this new relation
betweenman and wife, the former relation betweenparents and children
ceases;nor does this phrase denote an entire separationfrom them, so as to
have the affectionalienatedfrom them, or to be disengagedfrom all duty and
obedience to them, and care and regard for them, for the future; but a
relinquishing the "house of his father and the bed of his mother", as all the
three Targums on the place explain it: that is, he shall quit the house of his
father, and not bed and board there, and live with him as before;but having
takena wife to himself, shall live and cohabit with her:
and they twain shall be one flesh; the word "twain" is: not in the Hebrew text
in Genesis, but in the Septuagint version compiled by Jews, inthe Samaritan
Pentateuch, and version, and in the Targum of Jonathanben Uzziel, who
renders, it as here, "and they two shall be one flesh". This is the true sense,
for neither more nor less canpossibly be meant; and denotes that near
conjunction, and strict union, betweena man and his wife, the wife being a
part of himself, and both as one flesh, and one body, and therefore not to be
parted on every slight occasion;and has a particular respectto the act of

carnalcopulation, which only ought to be betweenone man and one woman,
lawfully married to eachother; See Gill on 1 Corinthians 6:16.
Geneva Study Bible
And said, For this cause shalla man leave father and mother, and shall {c}
cleave to his wife: and they {d} twain shall be one flesh?
(c) The Greek word conveys to be glued unto, by which it signifies the union
by marriage, which is betweenman and wife, as though they were glued
together.
(d) They who were two become one as it were:and this word flesh is
figuratively takenfor the whole man, or the body, after the manner of the
Hebrews.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 19:5. Εἶπεν] God. Comp. note on 1 Corinthians 6:16. Although, no
doubt, the words of Genesis 2:24 were uttered by Adam, yet, as a rule,
utterances of the Old Testament, in which God’s will is declared, are looked
upon as the words of God, and that altogetherirrespective of the persons
speaking. Comp. Euthymius Zigabenus and Fritzsche on the passage.
ἕνεκεν τούτου]refers, in Genesis 2:24, to the formation of the womanout of
the rib of the man. But this detail, which belongs to an incident assumedby
Jesus to be well known, is included in the generalstatementof Matthew 19:4,
so that He does not hesitate to generalize, somewhatfreely, the particular to
which the ἕνεκεν τούτου refers. Observe, atthe same time, that Matthew 19:4-
5 togetherconstitute the scriptural basis, the divine premisses of what is to
appear in the shape of an inference in the verse immediately following.
καταλείψει “necessitudo arctissima conjugalis, cuiuni paterna et materna
cedit,” Bengel.

οἱ δύο]These words are not found in the Hebrew, though they occurin the
Samaritan text, as they must also have done in that which was followedby the
LXX. They are a subsequent addition by way of more distinctly emphasizing
the claims of monogamy. See note on 1 Corinthians 6:16. The article indicates
the two particular persons in question.
εἰς σάρκα μίαν] Ethical union may also be representedby other ties; but this
cannot be said of bodily unity, which consists in such a union of the sexes, that
in marriage they cease to be two, and are thenceforth constituted one person.
Comp. Sir 25:25 and Grimm’s note. The construction is not Greek (in which
εἷναι εἰς means to refer to anything, or to serve for anything, Plat. Phil. p. 39
E; Alc. I. p. 126 A), but a rendering of the Hebrew ָ‫י‬‫ה‬‫ל‬‫ה‬ (Vorst, Hebr. p. 680
f.).
Expositor's Greek Testament
Matthew 19:5. καὶ εἶπεν: God said, though the words as they stand in Gen.
may be a continuation of Adam’s reflections, ora remark of the writer.—
ἕνεκεν τούτου:connectedin Gen. with the story of the womanmade from the
rib of the man, here with the origin of sex. The sex principle imperiously
demands that all other relations and ties, howeverintimate and strong, shall
yield to it. The cohesionthis force creates is the greatestpossible.—οἱ δύο:
these words in the Sept[109]have nothing answering to them in the Hebrew,
but they are true to the spirit of the original.—εἰς σάρκα μίαν: the reference is
primarily to the physical fleshly unity. But flesh in Hebrew thought represents
the entire man, and the ideal unity of marriage covers the whole nature. It is a
unity of soul as wellas of body: of sympathy, interest, purpose.
[109]Septuagint.
Cambridge Bible for Schools andColleges

5. Forthis cause]The lessonof Nature is the lessonof God, “Nunquam aliud
Natura aliud Sapientia dicit.” Juv. Sat. xiv. 321.
Bengel's Gnomen
Matthew 19:5. Εἶπεν, said) sc. GOD, by Adam.—ἕνεκεν τούτου, forthis cause.
In wedlock, the bond is natural and moral.—καταλείψει, κ.τ.λ., shallleave,
etc.)Therefore already at that time the same woman could not be both wife
and mother of the same man. Such is the commencementof the prohibited
degrees. The conjugalrelation, to which alone the paternal and maternal
yield, is the closestofall ties.—πατέρα,father)Although neither Adam had
yet become a father, nor Eve a mother.—τῇ γυναικὶ αὐτοῦ, to his wife) and
thus also the wife to her husband. The husband is the head of the family.—
ἔσονται, shall be) one flesh while they are in the flesh.—οἱ δύο, the two[856])
Thus also Mark 10:8; 1 Corinthians 6:16; Ephesians 5:31;the Samaritan[857]
Pentateuch, the Septuagint, and the Syriac[858]versionof Genesis.
[856]E. V. “Theytwain.”—(I. B.)
[857]The Samaritans rejectall the SacredBooks ofthe Jews, exceptthe
Pentateuch. Of this they preserve copies in the ancient Hebrew characters;
which, as there has been no friendly intercourse betweenthem and the Jews
since the Babylonish captivity, must unquestionably be the same that were in
use before that event, though subjectto such variations as are always
occasionedby frequent transcribing. Although the Samaritan Pentateuchwas
known to and cited by Eusebius, Cyril of Alexandria, Procopius of Gaza,
Diodorus of Tarsus, Jerome, Syncellus, andother ancient Fathers, it
afterwards fell into oblivion for more than a thousand years, so that its very
existence beganto be questioned. JosephScaligerwas the first who drew the
attention of learned men to this valuable relic of antiquity; and M. Peiresc
procured a copy from Egypt, which, togetherwith the ship that brought it,
was unfortunately captured by pirates. Archbishop Usher, however, procured
six copies from the East;and Father Morinus printed the Samaritan

Pentateuch, for the first time, in the Paris Polyglott(which was published in
1645, in ten volumes, large folio), from another copy, procured by the French
Ambassadorat Constantinople. Forfurther particulars, see Hartwell Horne
in voc.—(I. B.)
[858]Considerable doubt exists as to the origin and date of the PESCHITO
SYRIAC (or literal Syrian) VERSION of the Old Testament. It was printed
for the first time in the Paris Polyglott. Foran accountof the various opinions
entertained regarding the date and authorship of this celebrated Version
(ranging over a period of more than a thousand years), and of the arguments
by which they are supported, see HartwellHorne in voc.—(I. B.)
Pulpit Commentary
Verse 5. - And said. The words that follow are assignedto Adam in Genesis
2:23, 24, but he spake by inspiration of God, as he knew nothing of "father
and mother" by personalexperience, and therefore they canbe rightly
attributed to the Creator. It was, in fact, a prophetic utterance of which Adam
was the mouthpiece; as St. Augustine says, "Deus utique per hominem dixit
quod homo prophetando praedixit." For this cause. Becauseofthis Divine
appointment, and especiallyofthe peculiar creationof Eve. She was not
formed separatelyof the dust of the earth, but directly from the substance of
Adam; so she was one with her husband, nearer than all other human
relations, superior to the tenderestties of nature and birth. Shall cleave
(προσκολληθήσεται, orκολληθήσεται);literally, shall be glued to; adhaerebit.
The word expresses the closestpossible union, stronger and higher than that
towards parents. They twain shall be one flesh; the two shall become one flesh
(ἔσονται οἱ δίο εἰς σάρκα μίαν). The Septuagintand Samaritan Pentateuch
insert "the two," which is not in the present Hebrew text. Our Lord adopts
the addition as conveying the correctsense. In marriage there is a moral and
physical union, so that two persons become virtually one being. Originally,
man containedwoman in himself before she was separatedfrom him; she was
a corporealunity with man; or, as others put it, man, as a race, was created
male and female, the latter being implicitly contained in the former; the

previous unity is thus asserted. In marriage this unity is acknowledgedand
continued. St. Paul quotes this text in Ephesians 5:31; and in 1 Corinthians
6:16 uses it as an argument againstfornication,
Vincent's Word Studies
Shall cleave (κολληθήσεται)
Lit., shall be glued.
Shall be one flesh (ἔσονται εἰς σάρκα μίαν)
Lit., "into one flesh;" Wyc., two in one flesh.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
For this cause - Being createdfor this very purpose; that they might glorify
their Makerin a matrimonial connection. A man shall leave (καταλειψαι,
wholly give up) both father and mother - the matrimonial union being more
intimate and binding than even paternal or filial affection; - and shall be
closelyunited, προσκολληθησεται, shallbe firmly cementedto his wife. A
beautiful metaphor, which most forcibly intimates that nothing but death can
separate them: as a well-gluedboard will break soonerin the whole wood,
than in the glued joint. So also the Hebrew word ‫קבד‬ debak implies.
And they twain shall be one flesh? - Not only meaning, that they should be
consideredas one body, but also as two souls in one body, with a complete
union of interests, and an indissoluble partnership of life and fortune, comfort
and support, desires and inclinations, joys and sorrows. Farther, it appears to
me, that the words in Genesis 2:24, ‫דחא‬ ‫רסבי‬ lebasarachad, for one flesh,

which our Lord literally translates, mean also, that children, compounded as
it were of both, should be the product of the matrimonial connection. Thus,
they two (man and woman) shall be for the producing of one flesh, the very
same kind of human creature with themselves. See the note on Genesis 2:24.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 19:5". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
19.html. 1832.
return to 'Jump List'
Coffman's Commentaries on the Bible
And said, For this cause shalla man leave his father and his mother, and shall
cleave to his wife; and the two shall become one flesh? So that they are no
more two, but one flesh. What therefore God hath joined together, let not man
put asunder.
Jesus'answerwas plain, even blunt. God does not allow divorce. There's
really no problem at all about knowing God's will. To be sure, problems and
difficulties occur, but from what sinful men do, not from any ambiguity
regarding what God commanded! "What God hath joined together, let not
man put asunder." Divorce is man's will, not God's will. How shocking this
truth must have been to the Pharisees who not only allowed, but also
practiced, divorce on a colossalscale. How shocking it is for many today!
People have no trouble knowing the truth on this question, but they do have
quite a problem trying to make what they do bear the light of this truth! See
under Matthew 19:9.
Copyright Statement

James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 19:5". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-19.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And said,.... Genesis2:24 where they seemto be the words of Adam, though
here they are ascribed to God, who made Adam and Eve; and as if they were
spokenby him, when he brought them together; and which is easily reconciled
by observing, that these words were spokenby Adam, under the direction of a
divine revelation; showing, that there would be fathers, and mothers, and
children; and that the latter, when grownup, would enter into a marriage
state, and leave their parents, and cleave to their proper yoke fellows, which
relations then were not in being: this therefore being the effect of a pure
revelation from God, may be truly affirmed to be said by him. Some think
they are the words of Moses the historian; and if they were, as they were
delivered by divine inspiration, they may be rightly called the word of God. A
note by Jarchi on this text exactlyagrees herewith, which is ‫שדקה‬ ‫תרמוא‬ ‫ןכ‬ ‫,חור‬
"the holy Spirit says thus: for this cause shall a man leave father and mother,
and shall cleave to his wife";and not wives:and the phrase denotes that close
union betweena man and his wife, which is not to be dissolvedfor every
cause, it being stricter than that which is betweenparents and children; for
the wife must be cleavedunto, and father and mother forsaken:not that upon
this new relationbetweenman and wife, the former relation betweenparents
and children ceases;nor does this phrase denote an entire separationfrom
them, so as to have the affectionalienated from them, or to be disengaged
from all duty and obedience to them, and care and regard for them, for the
future; but a relinquishing the "house of his father and the bed of his
mother", as all the three Targums on the place explain it: that is, he shall quit

the house of his father, and not bed and board there, and live with him as
before; but having takena wife to himself, shall live and cohabit with her:
and they twain shall be one flesh; the word "twain" is: not in the Hebrew text
in Genesis, but in the Septuagint version compiled by Jews, inthe Samaritan
Pentateuch, and version, and in the Targum of Jonathanben Uzziel, who
renders, it as here, ‫ןוהלוורת‬ ‫ארשלבי‬ ‫דח‬ ‫,ןוהלו‬ "and they two shall be one flesh".
This is the true sense, forneither more nor less can possibly be meant; and
denotes that near conjunction, and strict union, betweena man and his wife,
the wife being a part of himself, and both as one flesh, and one body, and
therefore not to be parted on every slight occasion;and has a particular
respectto the act of carnal copulation, which only ought to be betweenone
man and one woman, lawfully married to eachother; See Gill on 1
Corinthians 6:16.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 19:5". "The New John Gill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-19.html. 1999.
Geneva Study Bible
And said, For this cause shalla man leave father and mother, and shall c
cleave to his wife: and they d twain shall be one flesh?

(c) The Greek word conveys "to be glued unto", by which it signifies the union
by marriage, which is betweenman and wife, as though they were glued
together.
(d) They who were two become one as it were:and this word "flesh" is
figuratively takenfor the whole man, or the body, after the manner of the
Hebrews.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Matthew 19:5". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-19.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
And said, For this cause — to follow out this divine appointment.
shall a man leave father and mother, and shall cleave to his wife: and they
twain shall be one flesh? — Jesus here sends them back to the original
constitution of man as one pair, a male and a female;to their marriage, as
such, by divine appointment; and to the purpose of God, expressedby the
sacredhistorian, that in all time one man and one woman should by marriage
become one flesh - so to continue as long as both are in the flesh. This being
God‘s constitution, let not man break it up by causelessdivorces.

Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 19:5". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/matthew-19.html. 1871-8.
Robertson's WordPictures in the New Testament
Shall cleave (κολλητησεται — kollēthēsetai). Firstfuture passive, “shallbe
glued to,” the verb means.
The twain shall become one flesh (εσονται οι δυο εις σαρκα μιαν — esontaihoi
duo eis sarka mian). This use of εις — eis after ειμι — eimi is an imitation of
the Hebrew, though a few examples occurin the older Greek and in the
papyri. The frequency of it is due to the Hebrew and here the lxx is a direct
translation of the Hebrew idiom.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 19:5". "Robertson's Word
Pictures of the New Testament".

https:https://www.studylight.org/commentaries/rwp/matthew-19.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Shall cleave ( κολληθήσεται )
Lit.,shall be glued.
Shall be one flesh ( ἔσονται εἰς σάρκα μίαν )
Lit., “into one flesh;” Wyc.,two in one flesh.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Matthew 19:5". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/matthew-19.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
And said, For this cause shalla man leave father and mother, and shall cleave
to his wife: and they twain shall be one flesh?
And said — By the mouth of Adam, who uttered the words. Genesis 2:24.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.

Bibliography
Wesley, John. "Commentary on Matthew 19:5". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-19.html. 1765.
The Fourfold Gospel
And there came unto him Pharisees,trying him1, and saying, Is it lawful [for
a man] to put awayhis wife for every cause2?
There came unto him Pharisees, trying him. See .
Is it lawful [for a man] to put awayhis wife for every cause? Thatis, for every
cause satisfactoryto the husband.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 19:5".
"The Fourfold Gospel".

https:https://www.studylight.org/commentaries/tfg/matthew-19.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
Genesis 2:24.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Matthew 19:5".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/matthew-19.html. 1878.
Calvin's Commentary on the Bible
5.Therefore shalla man leave his father and mother. It is uncertain whether
Moses representsAdam or God as speaking these words;but it is of little
consequence to the present passagewhichof these meanings you choose,forit
was enough to quote the decisionwhich God had pronounced, though it might
have been uttered by the mouth of Adam. Now he who marries a wife is not
commanded absolutely to leave his father; for God would contradict himself,
if by marriage He set aside those duties which He enjoins on children towards
their parents; but when a comparisonis made betweenthe claims, the wife is
preferred to the father and mother But if any man abandon his father, and
shake off the yoke by which he is bound, no man will own such a monster;
(595)much less will he be at liberty to dissolve a marriage.
And the two shall be one flesh. This expressioncondemns polygamy not less
than it condemns unrestrained liberty in divorcing wives; for, if the mutual

union of two persons was consecratedby the Lord, the mixture of three or
four persons is unauthorized. (596)But Christ, as I stated a little ago, applies
it in a different manner to his purpose; namely, to show that whoeverdivorces
his wife tears himself in pieces, because suchis the force of holy marriage, that
the husband and wife become one man. Forit was not the design of Christ to
introduce the impure and filthy speculationof Plato, but he spoke with
reverence of the order which God has established. Let the husband and wife,
therefore, live togetherin such a manner, that eachshall cherish the other in
the same manner as if they were the half of themselves. Let the husband rule,
so as to be the head, and not the tyrant, of his wife; and let the woman, on the
other hand, yield modestly to his commands.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 19:5". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
19.html. 1840-57.
John Trapp Complete Commentary
5 And said, For this cause shalla man leave father and mother, and shall
cleave to his wife: and they twain shall be one flesh?
Ver. 5. And said, Forthis cause, &c.]Dixit, duxit, benedixit He ordered, he
commaned, he blessedthese three things are said by Moses to have been done
by God in the institution, and for the honour of marriage; to the which still

(saith Bifield on 1 Peter3:2) God beareth so greatrespect, as that he is
pleasedto bear with, cover, and not impute the many frailties, follies, vanities,
weaknesses, andwickednessesthat are found betweenman and wife.
For this cause shall a man leave father] viz., In regardof cohabitation, not of
sustentation;Relinquet cubile patris et matris, as the Chaldee rightly
interprets it, Genesis 2:24. And this was the first prophecy that was ever
uttered in the world (saith Tertullian and Beda), venerable therefore for its
antiquity; like as is also that first hexameter, made by Phemonoe, in the year
of the world 2580 (1424 BC).
συμφερετε πτερατ οιωνοι κηροντε μελισσαι.
And shall cleave to his wife] Gr. Be glued to her, προσκολληθησεται. A table
will often cleave in the whole wood, before it will part asunder where it is
glued. A husband ought to be as firm to his wife as to himself. {See Trapp on
"Genesis 2:24"}
And they twain shall be one flesh] This is point blank againstpolygamy, which
yet Anabaptists would bring in again, and Turks allow of. They learned it of
Lamech, qui primus unam costamin duas divisit, who was the first
polygamist, saith Jerome, but had soonenough of it. So had Jacob, Elkanah,
and other holy men of old, who lived and died in this sin of polygamy, and
merely through mistake, as it is thought, of that text, Leviticus 18:16; "Thou
shalt not take a wife to her sister, to vex her," i.e. Thou shalt not superinduce
one wife to another. Now the Fathers took the word (sister) for one so by
blood, which was spokenof a sisterby nation, as those clauses (to vex her) and
(during her life) do evince.

Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 19:5". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
19.html. 1865-1868.
Greek TestamentCriticalExegeticalCommentary
5. εἰς σάρκα μίαν] εἶναι εἰς is not Greek, but a Hebraism, ָ‫י‬ ‫ה‬‫ל‬‫ה‬ (Meyer). Stier
remarks, that the essentialbond of marriage consists notin unity of spirit and
soul, by which indeed the marriage state should ever be hallowedand
sweetened, but without which it still exists in all its binding power:—the
wedded pair are ONE FLESH, i.e. ONE MAN within the limits of their united
life in the flesh, for this world: beyond this limit, the marriage is broken by
the death of the flesh. And herein alone lies the justification of a second
marriage, which in no way breaks off the unity of love in spirit with the
former partner, now deceased. Vol. ii. p. 267, edn. 2.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 19:5". Greek TestamentCritical
ExegeticalCommentary.

https:https://www.studylight.org/commentaries/hac/matthew-19.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 19:5. εἶπεν] God. Comp. note on 1 Corinthians 6:16. Although, no
doubt, the words of Genesis 2:24 were uttered by Adam, yet, as a rule,
utterances of the Old Testament, in which God’s will is declared, are looked
upon as the words of God, and that altogetherirrespective of the persons
speaking. Comp. Euthymius Zigabenus and Fritzsche on the passage.
ἕνεκεν τούτου]refers, in Genesis 2:24, to the formation of the womanout of
the rib of the man. But this detail, which belongs to an incident assumedby
Jesus to be well known, is included in the generalstatementof Matthew 19:4,
so that He does not hesitate to generalize, somewhatfreely, the particular to
which the ἕνεκεν τούτου refers. Observe, atthe same time, that Matthew 19:4-
5 togetherconstitute the scriptural basis, the divine premisses of what is to
appear in the shape of an inference in the verse immediately following.
καταλείψει “necessitudo arctissima conjugalis, cuiuni paterna et materna
cedit,” Bengel.
οἱ δύο]These words are not found in the Hebrew, though they occurin the
Samaritan text, as they must also have done in that which was followedby the
LXX. They are a subsequent addition by way of more distinctly emphasizing
the claims of monogamy. See note on 1 Corinthians 6:16. The article indicates
the two particular persons in question.
εἰς σάρκα μίαν] Ethical union may also be representedby other ties; but this
cannot be said of bodily unity, which consists in such a union of the sexes, that
in marriage they cease to be two, and are thenceforth constituted one person.
Comp. Sirach 25:25 and Grimm’s note. The construction is not Greek (in
which εἷναι εἰς means to refer to anything, or to serve for anything, Plat. Phil.
p. 39 E Alc. I. p. 126 A), but a rendering of the Hebrew ָ‫י‬ ‫ה‬‫ל‬‫ה‬ (Vorst, Hebr. p.
680 f.).

Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 19:5". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-19.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 19:5. εἶπεν, said) sc. GOD, by Adam.— ἕνεκεν τούτου, forthis cause.
In wedlock, the bond is natural and moral.— καταλείψει, κ. τ. λ., shall leave,
etc.)Therefore already at that time the same woman could not be both wife
and mother of the same man. Such is the commencementof the prohibited
degrees. The conjugalrelation, to which alone the paternal and maternal
yield, is the closestofall ties.— πατέρα, father) Although neither Adam had
yet become a father, nor Eve a mother.— τῇ γυναικὶ αὐτοῦ, to his wife) and
thus also the wife to her husband. The husband is the head of the family.—
ἔσονται, shall be) one flesh while they are in the flesh.— οἱ δύο, the two(856))
Thus also Mark 10:8; 1 Corinthians 6:16; Ephesians 5:31;the Samaritan(857)
Pentateuch, the Septuagint, and the Syriac(858)versionof Genesis.
Copyright Statement
Bibliography

Bengel, JohannAlbrecht. "Commentary on Matthew 19:5". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-19.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Matthew 19:6".
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 19:5". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-19.html. 1685.
Justin Edwards' Family Bible New Testament
Marriage is an institution of God; honorable in all, ministers of the gospelas
well as others; sacredin its obligations;and unless these obligations are
violated by one of the parties, not to be dissolved till death.
Copyright Statement
Bibliography

Edwards, Justin. "Commentary on Matthew 19:5". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
19.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
5. ἕνεκα τούτου. The lessonofNature is the lessonofGod, ‘Nunquam aliud
Natura aliud Sapientia dicit.’ Juv. Sat. XIV. 321.
κολληθήσεται. This wordand the compound προσκ. in N.T. use are confined
to St Pauland St Luke exceptRevelation18:5. This passage andMark 10:7
(where the reading is doubtful) are quotations. The classicalmeaning of
κολλᾶνis [1] to glue; [2] to inlay; [3] to join very closely:κεκόλληταιγένος
πρὸς ἄτᾳ, Æsch. Ag. 1566.
εἰς σάρκα μίαν. εἰς denotes the state or condition into which a thing passes.
The constructionfollows the Hebrew idiom.
Copyright Statement
Bibliography
"Commentary on Matthew 19:5". "Cambridge Greek TestamentforSchools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
19.html. 1896.
Whedon's Commentary on the Bible
5. Leave father and mother — The tie of man and wife is stronger than that of
parent and child. Hence, as the latter maintains its tie upon the heart during
life, so the former should be indissoluble.

Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 19:5". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
19.html. 1874-1909.
PeterPett's Commentary on the Bible
“And said, ‘For this cause shall a man leave his father and mother, and shall
cleave to his wife, and the two shall become one flesh?’ ”
Indeed that was the only ground on which it was right for a man to leave his
father and mother. It was so that he might cleave to his wife with the result
that the two became one flesh, united and indivisible. Even filial obedience
and family unity, which were so important in Israel, were nevertheless
subservient to the fact of the uniting of a male and a female ‘as one flesh’. And
by it they became one being in God’s eyes (compare Paul’s argument in 1
Corinthians 6:16). A man’s wife was to become to him more important than
anything else apart from God, for she would be a part of himself. (Of course
this would not destroy filial obedience and family unity, for it would almost
always be done in full agreementwith both).
We should note that the verbs are strong ones. ‘Forsake(desert)his father
and mother’ and ‘cleave closelyto (be glued to) his wife’. It was a violent and
fundamental change, and resultedin a fundamental alteration in both their
lives. From that moment on they had a new focus of concentration, their
oneness with one another.

Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 19:5". "PeterPett's Commentary on
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
19.html. 2013.
Schaff's Popular Commentary on the New Testament
Matthew 19:5. And said (Genesis 2:24). Either said by Adam before the fall,
and here cited as said by God through Adam as the representative of the race,
or by Moses, and cited as an inspired utterance.
For this cause. Comp. Ephesians 5:31, where the passageis applied also to
Christ and the Church. God says, Christ says, that the relationship betweena
man and his wife is closer, higher, and stronger, than even that between
children and parents. Notice:it is the man who leaves his parents.
The twain shall become one flesh. ‘Unity of soul and spirit,’ is not mentioned.
The absence ofit, howevergreata source of unhappiness, is not a ground of
divorce. The essentialbond is the fact that the twain, by marriage, ‘became
one flesh,’ one man within the limits of their united life in the flesh, for this
world. The one cause ofdivorce (Matthew 19:9) is incompatible with the unity
as ‘one flesh.’
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on Matthew 19:5". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-19.html. 1879-
90.
The Expositor's Greek Testament
Matthew 19:5. καὶ εἶπεν: God said, though the words as they stand in Gen.
may be a continuation of Adam’s reflections, ora remark of the writer.—
ἕνεκεν τούτου:connectedin Gen. with the story of the womanmade from the
rib of the man, here with the origin of sex. The sex principle imperiously
demands that all other relations and ties, howeverintimate and strong, shall
yield to it. The cohesionthis force creates is the greatestpossible.— οἱ δύο:
these words in the Sept(109)have nothing answering to them in the Hebrew,
but they are true to the spirit of the original.— εἰς σάρκα μίαν: the reference
is primarily to the physical fleshly unity. But flesh in Hebrew thought
represents the entire man, and the ideal unity of marriage covers the whole
nature. It is a unity of soul as well as of body: of sympathy, interest, purpose.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 19:5". The
Expositor's Greek Testament.

https:https://www.studylight.org/commentaries/egt/matthew-19.html. 1897-
1910.
George Haydock's Catholic Bible Commentary
===============================
[BIBLIOGRAPHY]
Erunt duo in carne una, Greek:duo eis sarka mian, in carnem unam, as
Genesis ii. 7. factus esthomo in animam viventem. See Maldonat.
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon Matthew 19:5". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/matthew-19.html. 1859.
E.W. Bullinger's Companion Bible Notes
and they twain. This is added by the Lord to Genesis 2:24. See App-107 and
App-117.
they twain = the two.
flesh. Figure of speechSynecdoche (of the Part), put for the whole person.
App-6.
Copyright Statement

Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 19:5". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-19.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
And said, For this cause (to follow out this divine appointment), shall a man
leave father and mother, and shall cleave to his wife: and they twain shall be
one flesh?
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 19:5". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/matthew-
19.html. 1871-8.
Ellicott's Commentary for English Readers

(5) And said, For this cause.—InGenesis 2:24 the words appear as spokenby
Adam; but words so uttered, prompted by the Holy Spirit, and stamped with
the divine sanction, might well be lookedon as an oracle from God, the
expressionof a law of His appointment.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 19:5". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/matthew-19.html. 1905.
Treasuryof Scripture Knowledge
said
Genesis 2:21-24;Psalms 45:10;Mark 10:5-9; Ephesians 5:31
cleave
[proskollao (proskliðnomai)]"shallbe cemented to his wife," as the Hebrew
davak implies; a beautiful metaphor, forcibly intimating that nothing but
death can separate them.
Genesis 34:3;Deuteronomy 4:4; 10:20; 11:22;1 Samuel 18:1; 2 Samuel 1:26;
1 Kings 11:2; Psalms 63:8;Romans 12:9

and they
1 Corinthians 6:16; 7:2,4
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Matthew 19:5". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/matthew-
19.html.
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
For this cause means because Godmade one man for one woman to reproduce
the race. Thatbeing true, they must be free from all other human beings in
this relationship. That will make it necessaryfor the man (he being the
aggressorand head in all of the socialaffairs of life as is evident all through
the Bible) to leave his parental home in order to form a union with a female
and thus establishanother family. Leave is from KATALEIPO which Thayer
defines, "To leave behind; to depart from, leave;to forsake, leave to one"s
self," etc. Certainly it does not mean that he must desert his parents in other
respects, but in the matter of forming a union for the perpetuation of the race,
a man must act independently with regard to this physical relationship. Most
human laws regarding the "age ofconsent" have ignored this Biblical law of
God: When a male is old enough to perform the marriage act he is instructed
that he may leave his parents and contractmarriage with a female. Cleave is
from KOLLAO which Thayer defines, "To glue, glue to, glue together,
cement, fasten together;join one"s selfto, cleave to." This "joining" is
accomplishedby the actthat makes them one flesh according to the closing
statementthat they twain shall be one flesh.

PRECEPTAUSTIN RESOURCES
END OF PRECEPT AUSTIN RESOURCES
What was Jesus'view on marriage?
by Matt Slick

7/30/2016
Jesus view on marriage is that it is to be betweenone man and one woman.
He refers to the createdorder that is revealedin the book of Genesis,
particularly Genesis 2:24. In this verse, we see the creationof Adam and Eve
and the admonition for the man and woman to join and become one flesh.
Jesus referencedthem.
Matthew 19:4-6, "And He answeredand said, 'Have you not read that He who
createdthem from the beginning made them male and female, 5 and said,
‘For this reasona man shall leave his father and mother and be joined to his
wife, and the two shall become one flesh’? 6 “So they are no longer two, but
one flesh. What therefore God has joined together, let no man separate.'”
So Jesus is telling us that marriage is basedon the work of God. It is he who
ordained the union and establishedit. The original form of marriage was
monogamy, not polygamy, permanence, not divorce, and it was betweena
man and a woman. This excludes the possibility of allowing homosexual
marriage. Nevertheless,Jesusmade a qualification for divorce.
Furthermore, Jesus provided for the condition of divorce in the case ofsexual
immorality. But he did so because ofthe hardness of the heart of the people.
Matthew 19:9, “He saidto them, “Becauseofyour hardness of heart Moses
permitted you to divorce your wives; but from the beginning it has not been
this way. 9 And I say to you, whoeverdivorces his wife, exceptfor immorality,
and marries another woman commits adultery.”
Mark 10:11-12, "And He said to them, 'Whoeverdivorces his wife and
marries another woman commits adultery againsther; 12 and if she herself
divorces her husband and marries anotherman, she is committing adultery.'”
The word for "immorality" in the Greek in Matthew 19:9 is "porneia" and is
most commonly understood to mean sexual immorality. So, if a spouse
commits adultery, then the offended party has the opportunity to divorce,
though not the obligation.

Some commentators have argued over the exactmeaning of marriage. Some
have statedthat there are no grounds for divorce. But, Jesus admonition
clearly contradicts them and allows for divorce. Furthermore, we can see that
in the Old TestamentGoddivorced Israel for its spiritual adultery; that is, it's
idolatry.
Isaiah50:1, "Thus says the LORD, “Where is the certificate of divorce By
which I have sent your mother away? Or to whom of My creditors did I sell
you? Behold, you were sold for your iniquities, And for your transgressions
your mother was sentaway."
Jeremiah3:8, "And I saw that for all the adulteries of faithless Israel, I had
sent her away and given her a writ of divorce, yet her treacherous sister
Judah did not fear; but she went and was a harlot also."
So, it would seemthat Jesus is acknowledging the work of God in the Old
Testamentregarding divorce and is reflecting upon it in his statements in
Matthew 19:9 and Mark 10:11-12.
Conclusion
Jesus'View on marriage is that it is to be permanent unless there is adultery
involved and then the offended party has the freedom to divorce, and though
he did not saythe obligation. In Matthew 19:4-6, Jesus refers to Old
TestamentScripture regarding the createdorder of Adam and Eve. God
made male and female, which was referencedin Genesis. Jesus was speaking
about marriage, and very clearly his belief was that it was to be betweena
man and a woman. Therefore, homosexualmarriage is excluded by Jesus.
What Did Jesus TeachAbout Marriage?
By admin | July 18, 2018 |

What did Jesus teachabout marriage? In Matthew 19:3-12 where the
Pharisees andteachers ofthe law askedJesus aboutmarriage, divorce and
remarriage, Jesus wentall the way back to Genesis insteadof beginning with
the laws in Deuteronomy. By doing so, Jesus reminded His listeners (and the
readers today) of the true characteristicsofmarriage as describedin the
original Edenic Law.
From the first marriage that God established, we learn positively what He had
in mind for a man and a woman. If a marriage is built after God’s ideal
pattern, the couple will not have to worry about divorce laws. Below are the
principles that Jesus taught about marriage.
Marriage is a divinely appointed union.
God designedmarriage, which means He knows best how it should operate.
God alone can control its characterand laws. No court of law can change that
which God has established.
Since God designedmarriage, it takes three to make a goodmarriage: God,
the husband, and the wife. Steve J. Cole puts it this way: “Marriage is
describedas a triangle with God at the top. The closereachpartner moves to
God, the closerthey move towardeachother. And the further eachmoves
from God, the further they move from eachother.”
This truth is illustrated in the Garden of Eden when Adam and Eve disobeyed
God. They did not only experience alienationfrom God as a result of their
disobedience, they also experiencedalienationfrom eachother. When God
confronted them, Adam beganto blame Eve (Genesis 3:11-12).
*RelatedArticle: What is the Will of God in Marriage?
Marriage is a physical union.
Jesus says that when a man gets married, he shall leave his father and mother,
be joined to his wife, and the two shall become one flesh. And as a result, they
are no longertwo but one flesh (Matthew 19:5). The term “one flesh” means
that just as our bodies are one whole entity which is not divisible, God also

intended it to be with marriage. Married couples are no longertwo entities,
but now there is one entity.
The “one flesh” union betweenthe husband and wife is the fruit of more than
just companionship or partnership; it is the expressionof oneness found when
two bodies are fused in perfect union – the deepestexpressionof intimacy.
And that is why in the marriage relationship, the Bible says that the wife does
not have authority over her ownbody, but the husband does. Likewise, the
husband does not have authority over his ownbody, but the wife does (1
Corinthians 7:4).
While husband and wife should be of one mind and heart, the basic union in
marriage is physical. Becauseif a man and woman were just to become “one
spirit” in marriage, then death would not dissolve the marriage as it says in 1
Corinthians 7:39, for the spirit, never dies.
So even if the couple disagrees, are “incompatible,” and do not getalong, they
are still married, for the union is physical.
Marriage is a permanent union.
God’s original design for marriage was for one man and one woman to spend
one life together;no man should separate them because theywere joined
togetherby God (Matthew 19:6). God says nothing about trial marriages or
divorce in His original law. Rather, God’s law requires that the husband and
wife enter into marriage without reservations.
Our Lord’s teaching is that Scripture has only one basis for divorce, and that
is sexual sin. If two people are divorced on any other basis and marry other
mates, they are committing adultery (Matthew 19:9).
However, it is important to note that the Lord Jesus did not teachthat the
offended mate had to get a divorce. Certainly, forgiveness, patient healing and

a restorationof the brokenrelationship are possible. This must be the
Christian approach to the problem.
Sad to say, because ofthe hardness of our hearts, oftentimes healing the
wounds and saving the marriage becomes impossible (Matthew 19:8). For
Christian couples, divorce should be the final option, not the first option.
*Readhere: What is the Biblical view of Divorce and Remarriage?
Marriage is a union betweenone man and one woman.
Genesis 1:26-27 gives us an accountof God’s creationof man. It says that God
createdman in His image and likeness andHe createdthem male and female.
The LORD God formed man of the dust of the ground (Genesis 2:7) and made
a woman out of one of the man’s ribs (Genesis 2:21-22).
God did not create two men, two women, two men and one woman or two
women and one man. This tells us that gaymarriages, group marriages, and
other variations are contrary to the will of God, regardless ofwhat some
psychologists andjurists may say. God’s original design for marriage is
betweenone man and one woman only.
Marriage makes possible the continuation of the human race.
God’s mandate to the first married couple was, “Be fruitful and multiply”
(Genesis 1:28). From the beginning, God commanded that sexbe practicedin
the commitment of marriage. Outside of marriage, sex becomes a destructive
force;but within the loving commitment of marriage, sex canbe creative and
constructive.
What about those couples who do not wish to have children? While Scriptures
tell us to multiply and fill the earth (Genesis 1:28)and that children are a
blessing from God (Psalm 127:3), there is no specific verse in the Bible that
says every single Christian couple must have children.

And if it’s a sin for couples to not want to have children, what about those
who are unable to have children? God does not expect all of us to have
children. Although in general, bearing children in the contextof marriage is
the biblical norm, nowhere in the Bible did God condemn an infertile couple
or those who chose to not have children.
Conclusion
In closing, let me just say that happy marriages are not accidents. Theyare
the result of love, commitment, sacrifice, mutual understanding and hard
work. If a married couple is fulfilling their marriage vows, they will surely
enjoy a growing relationship that will satisfythem and keepthem true to each
other.
For those who are seeking a spouse, you are to seek forone who believes from
the heart the scriptural truth of marriage and who is committed to live it out
in all its implications, especiallyas regards divorce and remarriage.
If you are already married, you are to pursue your important calling of
faithfully showing forth the beautiful mystery of the everlasting union and
communion betweenChrist and His church.
https://biblical-christianity.com/what-did-jesus-teach-about-marriage
The Reactionto Jesus'Teaching onMarriage and Divorce
Matthew 19:9
I know of no one who would deny it. Jesus was radicalin the religious arena of
the first century world. His life beganin the womb of a woman not yet
married. He was not degreedfrom a prestigious rabbinical school, yet He
never hesitated to engage the scribes and lawyers in fierce verbal

confrontations. He did not pay tribute to the hallowed traditions of men. He
rowedagainstthe tide of current religious thought during His entire ministry
and for a finale, He died the despicable death on the cross.
Repeatedly, the Lord heralded the message, "Mykingdom is different." In the
Greco-Romanworldof first century Palestine, a person could not have found
someone more openly counter-cultural in both lifestyle and philosophy than
was Jesus ofNazareth. One would come to expectanything Jesus saidto be
expressedin radicalterms.
The marriage question has been a controversialreligious issue for years, even
during the first century. The scribes and Pharisees were forevertrying to
entrap Jesus with their questions, attempting to force Him to take a position
which they, in turn, could effectively destroy. In Matthew 19, their question
was erroneouslyfocusedon the legalities and technicalities ofdivorce. My
Lord, in response, focusedonGod's purpose and intent in marriage. Rabbi
Hillel was the champion of liberals, advocating a broad position of divorce for
every cause. Rabbi Shammai, on the other hand, was the hero of the
conservative wing, holding the line on what seemedto be an extremely narrow
interpretation of the law regarding divorce. Jesus of Nazarethwas publicly
challengedto show His colors and declare one way or the other. It seemedto
be the perfect challenge. No matter which of the two positions Jesus took,
those holding the other view would devour Him
You already know that less did not take either of the two positions on divorce.
Instead, He statedthe law of God concerning marriage. According to the
Lord, marriage was God's idea. It was designedfor one man and one woman,
instituted from the time of creation. God said that the duration of the
relationship establishedbetweena man and woman in marriage would be
lifelong. Furthermore, Godsaid that sundering a marriage was sin.

While the listeners were still reeling from the rigidity of these comments on
marriage, Jesus boldly asserteda divine messageabout this matter of divorce.
To the ears of these listeners, it was the most radical statement of all.
"And I say to you, whoever divorces his wife, exceptfor sexualimmorality,
and marries another, commits adultery; and whoever marries her who is
divorced commits adultery" (Matthew 19:9).
Who can believe it?
Who can acceptit?
When this confrontation began, it was the Pharisees who were challenging
Jesus. As Jesus expressesthe attitude of heaventoward marriage and divorce,
it is the disciples not the Pharisees who reactto Jesus'teaching.
Today, when a Christian teaches thatdivorce for every cause is sin and those
who thus divorce and remarry are guilty of adultery, he likely will hear some
folks say, "That's too hard!" Be advised, that is exactly what the disciples of
Jesus saidalmost two thousand years ago (Matthew 19:10). The disciples
understood what Jesus was saying. Theyunderstood the implications of that
teaching. In fact, in their turmoil they concludedthat if His rigid, obdurate
statementis indeed the divine Word on marriage, then it would be far better
for a man not to marry. "It's hard. It requires so much. It's so inflexible. It's
radical!" But what did they expect? What less canyou expectin a kingdom
born of a crucified King. This is the King who demands a loyalty to Him that
exceeds loyaltyto one's own flesh and blood (Matthew 10:34-39). If God can
require of us our very lives, He can surely require of us certain relationships
in life.

Did you ever wonder why the disciples would have reactedas they did, if in
fact Jesus was notteaching what He appears to be teaching? As they heard
these words of Jesus, they immediately concludedthat this was a hard saying.
Jesus taught that marriage is for life. He likewise taught that divorcing a mate
(for a cause otherthan sexual immorality) and marrying againis sinful. Was
this statementhard because it was difficult in interpretation? No. It was hard
because it was painful in application.
By David Thomley
From Expository Files 3.10;October 1996
A Christian is someone who follows the laws, commands and teachings of
Jesus Christ (found in the Holy Bible). A Christian is NOT to be a pushover
(being deceived and manipulated by others into believing something else). We
are Christians, we are not pushovers!We will not be deceivedand
manipulated into believing lies. Friend, you may PRINT this Biblical article,
and keepa copy for yourself to read anytime something tries to deceive your
brain or soulwith anti-bible lies. If you are leadby God to do so, you should
give it to your church elders, friends, loved ones, etc.
{TRUTH} Jesus Christ teaches:"Have ye not read, that he [GOD
ALMIGHTY] which made them at the beginning made them male and
female, And said, Forthis cause shalla man leave father and mother, and
shall cleave to his wife: and they twain shall be one flesh? Wherefore they are
no more twain, but one flesh. What therefore God hath joined together, let not
man put asunder." (Matthew 19:4-6 kjv).
Here we have Jesus Christteaching: the highest and most powerful authority
there is. His authority is greaterthan Peter, John, Matthew, Paul or anyone
else past, present or future. No one and nothing can supersede his authority.
In Matthew 19 of the HOLY BIBLE, Jesus has just confirmed that...

1. God made men and womenright from the beginning.
2. A man shall cleave to his woman wife.
3. They shall become one flesh (sex).
4. Jesus'Commandment: Don't let anyone mess this up (asunder).
Summary: Marriage is planned and defined by God from the beginning as:
Heterosexualunity between1 man and 1 woman as they become 1 flesh,
joined together by God.
Since Jesus Christ has made it clearas to what GodAlmighty establishedas
marriage... Thenno man, no woman, no official, no leader, no preacher, no
teacher, no author, no one and nothing what-so-evercanchange this. They
shall not put it asunder. Even if they say they have, they haven't. Even if they
say that it has been changed, it hasn't. Even if they wearpriests garments, and
show you their "ordination" papers, their college degree, andtell you they
have studied the scriptures and read a thousand books... theycannot change
God's own laws confirmed by Jesus Christ himself in Matthew 19 of the Holy
Bible.
+Sexoutside of marriage (without marriage)is defined by the Holy Bible as
FORNICATION.
The word "fornication" means "voluntary sexualintercourse betweentwo
unmarried persons or two persons not married to eachother." "fornicari, ‘to
commit fornication,’ from which is derived fornicatio, ‘whoredom,
fornication.’"
We are taught that Fornicators willnot inherit the Kingdom of God.
"Know ye not that the unrighteous shall not inherit the kingdom of God? Be
not deceived:neither fornicators, nor idolaters, nor adulterers, nor
effeminate, nor abusers of themselves with mankind, Nor thieves, nor
covetous, nordrunkards, nor revilers, nor extortioners, shall inherit the
kingdom of God." - 1 Corinthians 6:9-10.
We are taught the will of God about sexuality, fornication:

"Forthis is the will of God, even your sanctification, that ye should abstain
from fornication:" - 1 Thessalonians 4:3
We are warned that God has and will destroy fornicators with eternalfire
damnation:
"Even as Sodomand Gomorrha, and the cities about them in like manner,
giving themselves over to fornication, and going after strange flesh, are set
forth for an example, suffering the vengeance ofeternalfire." - Jude 1:7
Jesus Christ warns that He hates fornication, fornicators:
"But I have a few things againstthee, because thou hast there them that hold
the doctrine of Balaam, who taught Balac to casta stumblingblock before the
children of Israel, to eatthings sacrificedunto idols, and to commit
fornication." - Revelation2:14
Jesus Christ warns againagainstfornication:
"Notwithstanding I have a few things againstthee, because thou sufferestthat
woman Jezebel, which callethherself a prophetess, to teach and to seduce my
servants to commit fornication, and to eatthings sacrificedunto idols." -
Revelation2:20
Jesus Christ indicates that fornicators need to repent, or be severely
punished:
"And I gave her space to repent of her fornication; and she repented not.
Behold, I will casther into a bed, and them that commit adultery with her into
greattribulation, exceptthey repent of their deeds. And I will kill her children
with death; and all the churches shall know that I am he which searcheththe
reins and hearts: and I will give unto every one of you according to your
works." (Revelation2:21-23).
We are taught not to commit fornication:
"Neitherlet us commit fornication, as some of them committed, and fell in one
day three and twenty thousand." - 1 Corinthians 10:8
We are taught to marry if we want to have sex:

"Nevertheless, to avoid fornication, let every man have his own wife, and let
every woman have her own husband." - 1 Corinthians 7:2
We are taught not to fornicate:
"But that we write unto them, that they abstain from pollutions of idols, and
from fornication, and from things strangled, and from blood." - Acts 15:20
We are taught to abstain from fornication:
"Thatye abstain from meats offered to idols, and from blood, and from things
strangled, and from fornication: from which if ye keep yourselves, ye shall do
well. Fare ye well." - Acts 15:29
Evil people are associatedwith fornication:
"Being filled with all unrighteousness, fornication, wickedness, covetousness,
maliciousness;full of envy, murder, debate, deceit, malignity; whisperers," -
Romans 1:29
The early Christians reported perverse fornicators to the elders of the church.
They are then commanded to "deliver such an one unto Satan":
"It is reported commonly that there is fornicationamong you, and such
fornication as is not so much as named among the Gentiles, that one should
have his father's wife." "...deliversuch an one unto Satan..." - 1 Corinthians
5:1&5
Our bodies are not for fornication or sexual impurity:
"Meats forthe belly, and the belly for meats:but God shall destroyboth it
and them. Now the body is not for fornication, but for the Lord; and the Lord
for the body." - 1 Corinthians 6:13
Fornicationdefiles the body:
"Flee fornication. Every sin that a man doeth is without the body; but he that
committeth fornication sinneth againsthis own body." - 1 Corinthians 6:18
Fornicationis associatedwith sin:

"Now the works of the flesh are manifest, which are these;Adultery,
fornication, uncleanness, lasciviousness,"- Galatians 5:19
Fornicationand Christian sainthood do not mix:
"But fornication, and all uncleanness, orcovetousness,letit not be once
named among you, as becomethsaints;" - Ephesians 5:3
We are taught to have discipline, and not take part in fornication:
"Mortify therefore your members which are upon the earth; fornication,
uncleanness, inordinate affection, evil concupiscence, andcovetousness, which
is idolatry:" - Colossians 3:5
Fornicationis associatedwith grieving the righteous:
"And lest, when I come again, my God will humble me among you, and that I
shall bewail many which have sinned already, and have not repented of the
uncleanness and fornication and lasciviousness whichthey have committed." -
2 Corinthians 12:21
"Repentye therefore, and be converted, that your sins may be blotted out,
when the times of refreshing shall come from the presence ofthe Lord." (Acts
3:19).
http://www.onechristianministry.com/truth-604.html
ALLEN ROSS
Questions About Marriage And Divorce (Matthew 19:3-12)
The topic of marriage and divorce is the subjectmatter of this particular
lesson. The study is complicatedby the fact that there are difficult expressions
and ideas in the passage, andthat there are many other passages to correlate,

and that this is a constant problem in life that is constantly being debated.
There is no chapter in the Bible that is a complete treatise on the subject;
rather, there are individual discussions ofparts of the topic that came up in
certain settings. The student of the Bible should not simply take one passage
(that may say what he or she wants to sayon the whole subject) and make that
the total teaching;there must be correlationwith the other passagesto
harmonize the material. Unfortunately, in a Bible study like this on Matthew
we will be primarily focusing on the passagein Matthew--there is no time to
work through all the relevant passages forthis study. But in this passageJesus
sets forth severaltruths that lie behind all teachings on marriage and divorce,
so it is fundamental. So we will look at Matthew, and yet keepin mind the
other passages whentrying to decide on a meaning for various verses in this
chapter.
This chapter demonstrates the two essentialpoints to be kept in mind in the
development of this and other topics--the ideal and the practical. The ideal is
simply what God intended from creation:one man and one woman united for
their whole life to produce a Godly seed. That, we shall see, is the standard.
Anything short of that, for any reason, is a failure to measure up to God’s
standard, a falling short of the will of God--in other words, a sin. We will have
to come back to considerthis further at the end of the study.
But there is also the practical--people do break up their marriages and marry
again. How are we to respond to this and deal with it in the life of the Church?
The fact that divorce was permitted in both Testaments, as we shallsee,
indicates that people failed to live up to the revealedwill of God. And the
permitting of divorce did not in any way bring with it the approval and
blessing of God. Rather, those whose marriages failed had to find spiritual
restorationand healing before they could move forward in their walk with
God. It would be foolishto enter a secondmarriage without trying to sort out
and deal with what went wrong in the first.
So in this passage we willlook at these two aspects, the ideal that God set
forth, and the practicalthat must deal with the problems.
Reading the Text

3 Some Pharisees came to him to test him. They asked, “Is it lawful for a man
to divorce his wife for any and every reason?”
4 “Haven’t you ever read,” he replied, “that at the beginning the Creator
‘made them male and female,’ 5 and said, ‘For this reasona man will leave his
father and his mother and be united to his wife, and the two will become one
flesh’? 6 So they are no longertwo, but one. Therefore, whatGod has joined
together, let no man separate.”
7 “Why then,” they asked, “did Moses commandthat a man give his wife a
certificate of divorce and send her away?”
8 Jesus replied, “Moses permitted you to divorce your wives because your
hearts were hard. But it was not this way from the beginning. 9 I tell you that
anyone who divorces his wife, exceptfor marital unfaithfulness, and marries
another woman commits adultery.”
10 The disciples said to him, “If this is the situation betweena husband and a
wife, it is better not to marry.”
11 Jesus replied, “Noteveryone can acceptthis word, but only those to whom
it has been given. 12 For some are eunuchs because they were born that way.
Others were made that way by men; and others have renounced marriage
because ofthe kingdom of heaven. The one who can acceptthis should accept
it.”
Observations on the Text
The sectionof Matthew that begins with this passagein 19 and ends with the
events of the crucifixion is filled with mounting opposition. The ideas of Jesus
and his enemies are poles apart, and there is no hope for reconciliation
betweenthem, apart from the repentance and conversionof the religious
leaders. They are on a collisioncourse, the religious leaders wanting to get rid
of Jesus, and Jesus knowing he came to die at their hands. But in his teachings
Jesus brought mercy and grace, promise and hope--to those who believed in
him and had become members of the messianic people. Those who rejected
the Messiahcouldonly look forward to judgment.

There is no miracle in this passage, no mighty work that Jesus did to
authenticate his claims. No, he has done that through his word and his works.
Now he will teachwith authority on themes of the kingdom, showing how very
different the kingdom of heaven is compared with earthly realms. This
passageis then a teaching passage.
The passageis arrangedwith three questions, a lead question, a follow-up
question, and then an implied question; and the substance of the passageis the
teaching of Jesus in response to these questions. First, there is the question by
the Phariseesaboutdivorce (v. 3), and Jesus’answerthat God the Creatordid
not include the dissolution of marriage as a viable option (vv. 4-6). Second,
there is the follow-up question about Moses’permitting people to divorce (v.
7), and Jesus’answerthat divorce was permitted because ofsin, and that
divorce is a sin (vv. 8, 9). Third, there is the disciples’cynical observationin a
questioning way that it would be better not to marry (v. 10), and Jesus’
answerthat a specialmeasure ofgrace is required for people to abstain from
marriage (vv. 11, 12).
The difficulties in this passage are:Jesus’exceptionclause on the subject, and
the meaning of the word he used (translated “marital unfaithfulness” in the
NIV); the equation of divorce with adultery, and the “eunuch sayings” of
Jesus.
On the whole, the teaching about the ideal for marriage is not hard to
understand--it is the plan of creation. And, as some have observed, if everyone
lived right there would be no questions of interpretation about divorce. But
there are, and so we must considerthe circumstances andthe consequences of
falling short of God’s will.
There are two Old Testamentpassages referredto in the passage,the first the
creationof Adam and Eve, and the secondMoses’sruling on divorce. It will
be easierto discuss these within the flow of the passage,and so they will be
included there and not here. But in studying this passageyou would have to go
back and study the Old Testamentpassages being used in order to get the full
impact.
The Interpretation of the Text

Jesus was a marriage and sex counselor

Jesus was a marriage and sex counselor

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