Matthew 19:1-13

Questions About Divorce

19:1 Now when ¹  Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. ²  19:2 Large crowds followed him, and he healed them there.

19:3 Then some Pharisees ³  came to him in order to test him. They asked, “Is it lawful ⁴  to divorce a wife for any cause?” ⁵  19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, ⁶  19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? ⁷  19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” ⁸  19:8 Jesus ⁹  said to them, “Moses permitted you to divorce your wives because of your hard hearts, ¹⁰  but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The ¹¹  disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He ¹²  said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, ¹³  and some who were made eunuchs ¹⁴  by others, ¹⁵  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ¹⁶  But the disciples scolded those who brought them. ¹⁷ 

[19:1]  ¹ tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[19:1]  ² tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[19:3]  ³ tn Grk “And Pharisees.”

[19:3]  ⁴ tc ‡ Most mss have either ἀνθρώπῳ (anqrwpw, “for a man” [so א² C D W Θ 087 Ë^1,13 33 Ï latt]) or ἀνδρί (andri, “for a husband” [1424^c pc]) before the infinitive ἀπολῦσαι (apolusai, “to divorce”). The latter reading is an assimilation to the parallel in Mark; the former reading may have been motivated by the clarification needed (especially to give the following αὐτοῦ [autou, “his”] an antecedent). But a few significant mss (א* B L Γ 579 [700] 1424* pc) have neither noun. As the harder reading, it seems to best explain the rise of the others. NA²⁷, however, reads ἀνθρώπῳ here.

[19:3]  ⁵ sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.

[19:4]  ⁶ sn A quotation from Gen 1:27; 5:2.

[19:5]  ⁷ sn A quotation from Gen 2:24.

[19:7]  ⁸ tc ‡ Although the majority of witnesses (B C W 078 087 ˹³ 33 Ï sy^p,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë¹ 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA²⁷ includes the word in brackets, indicating reservations regarding its authenticity.

[19:8]  ⁹ tc A few important mss (א Φ pc) have the name “Jesus” here, but it is probably not original. Nevertheless, this translation routinely specifies the referents of pronouns to improve clarity, so that has been done here.

[19:8]  ¹⁰ tn Grk “heart” (a collective singular).

[19:10]  ¹¹ tc ‡ Some significant witnesses, along with the majority of later mss (̲⁵ C D L W Z 078 Ë^1,13 33 Ï lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (maqhtai, “disciples”), but this looks to be a clarifying reading. Other early and important witnesses lack the pronoun (Ì^71vid א B Θ e ff¹ g¹ sa^ms mae), the reading adopted here. NA²⁷ includes the pronoun in brackets, indicating doubts as to its authenticity.

[19:11]  ¹² tn Here δέ (de) has not been translated.

[19:12]  ¹³ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ¹⁴ tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ¹⁵ tn Grk “people.”

[19:13]  ¹⁶ tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ¹⁷ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.