Matthew 19:3-6

The Testing Of Jesus Begins. The Pharisees Challenge Jesus About Divorce (19:3-6).

Jesus is now approaching Jerusalem through Judaea, and whatever route we see Him as taking Matthew's emphasis is on the fact that He has left Galilee and has entered Judaea (Matthew 19:1). Furthermore it is made clear that He is doing so accompanied by Messianic signs (Matthew 11:5). The crowds follow Him and He heals them (Matthew 19:2).

But the inevitable result of His public entry into Judaea, headed for Jerusalem, where He will deliberately draw attention to Himself in the triumphal entry and cleansing of the Temple, is that He will be challenged by all aspects of Judaism, and this will enable Him to lay down the foundations of the new age which He is introducing. His previous visits to Jerusalem had been on a quieter scale, but now He was forcing Himself on the notice of the differing religious and civil authorities, and pointing to the signs of the new age.

The first challenge made to Him is on the question of divorce. It was a burning issue among many in Jerusalem and it was one that had caused the death of John the Baptist, something which would not have been forgotten by the common people who had flocked to John. Perhaps the Pharisees hoped by this question to stir Him into speaking against Herod. However, at the very least it was intended to land Him in the midst of religious controversy.

We should note that there was no question that brought out the way in which the Scriptures had been distorted by the Pharisees more than this question about divorce. The majority freely allowed divorce on the basis of a ruling of Moses, which had sought to regulate the custom of divorce prevalent among the people at the time. His purpose had been firstly in order to safeguard a woman rejected according to custom, by ensuring that she had a ‘bill of divorce', and secondly in order to prevent divorced people (who were divorced on the basis of custom, not of the Law, which made no provision for divorce) from again remarrying after the wife had first been married another (Deuteronomy 24:1). But on the basis of it a large group of Scribes and Pharisees (who followed the teaching of the great Hillel) allowed divorce almost literally ‘for any cause' (such as burning the dinner, or not being pretty enough). It was the most flagrant misuse of Scripture. It had not necessarily resulted in wholesale divorce in Jewish society because of the strength of family feeling and of custom, and because on divorce the marriage settlement had to be handed back, but there was probably a superfluity of divorce in Pharisaic circles (Josephus blatantly tells us how he put away his own wife for displeasing him), and if it once ever did become prevalent it would attack the very roots of their society.

Indeed the right to be able to divorce was something that Jewish men could be depended on to feel strongly about, for it probably gave them a hold over their womenfolk and made them feel superior. Thus to challenge these Pharisees on this question of divorce would be for Him to challenge the very basis of their own authority. Then once His views became known the crowds would have to decide who was most right. But one thing they knew, and that was that whichever side Jesus came down on He would offend a good number of people. What they probably did not expect, for to them divorce was simply a relatively unimportant matter which all accepted, and about which there was only disagreement concerning the grounds for it, was that Jesus would introduce a whole new aspect to the matter that would cut the ground from right under their feet. They may also have hoped that He would say something unwise about Herod, like John had done before Him. That would certainly have given them a lever for getting rid of Him. But instead Jesus reveals a totally new view of marriage, which He points out has been true from the beginning, thereby indicating the coming in under His teaching of a new world order.

Furthermore Jesus will in fact, in His dealings with His disciples, turn their argument round in order to demonstrate that the Kingly Rule of Heaven is here, and that marrying and having children is no longer to be the sole basis of society (a view held by the main religious teachers of Judaism).

Analysis.

a There came to Him Pharisees, putting Him to the test, and saying, “Is it lawful for a man to put away his wife for every cause?” (Matthew 19:3).

b And He answered and said, “Have you not read, that He who made them from the beginning made them male and female” (Matthew 19:4).

c “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?' ” (Matthew 19:5).

b “So that they are no more two, but one flesh” (Matthew 19:6 a).

a “What therefore God has joined together, let not man put asunder” (Matthew 19:6 b).

Note that in ‘a' the question was the grounds on which a man could put away his wife, and in the parallel the reply is that what God has joined no one can put asunder. In ‘b' the stress is on the fact that God made them male and female, and in the parallel that once they are married they are therefore now one flesh. Centrally in ‘c' is God's stated purpose for a man and a woman.