Matthew 5:32
in Matthew 5But I tell you that anyone who divorces his wife, except for sexual immorality, brings adultery upon her. And he who marries a divorced woman commits adultery.
BSB
The same verse in ASV and KJV ▾
ASV
but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.
KJV
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
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This verse in Matthew 5
Commentary
29 notes on this verse(Vers. 31 seqq.) However, it is said: Whoever divorces his wife, let him give her a certificate of divorce. But I say to you: whoever divorces his wife, except for the cause of fornication, makes her commit adultery; and whoever marries a divorced woman commits adultery. In the later part, the Savior explains this place more fully, that Moses commanded the certificate of divorce to be given because of the hardness of the hearts of the husbands, not granting a separation, but removing homicide.
This site's exposition
Whoever divorces his wife
on Matthew 5:31-32
Jesus tightens the allowance of Deuteronomy 24:1, permitting divorce only "except for sexual immorality," porneia, and naming remarriage after any other divorce as adultery. The verse enters a live dispute between Hillel's school, which allowed divorce for almost any cause, and Shammai's, which confined it to serious sexual sin.
This site's exposition
except for sexual immorality
Jamieson, Fausset and Brown explain that the husband brings adultery by driving her toward a second marriage. Augustine reads the exception as a check on putting a wife away lightly, since Moses allowed the certificate because of hard hearts. Adam Clarke finds no other case in which Jesus allows divorce.
The record, by era
The Church Fathers5 voices
But another reason, too, conspires; nay, not another, but (one)which imposed the law of "the beginning," and moved the will of God to prohibit divorce: the fact that (he)who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery. A divorced woman cannot even marry legitimately; and if she commit any such act without the name of marriage, does it not fall under the category of adultery, in that adultery is crime in the way of marriage?
He has mixed his statement about divorce with one concerning fornication, for men who turn away from their own spouses out of a desire for intercourse with other women have committed adultery. The same applies to women. Thus he does not allow the divorced woman …
(cont. Fasust. xix. 26.) The Lord's command here that a wife is not to be put away, is not contrary to the command in the Law, as Manichæus affirmed. Had the Law allowed any who would to put away his wife, to allow none to put away were indeed the very opposite of that. But the difficulty which Moses is careful to put in the way, shows that he was no good friend to the practice at all. For he required a bill of divorcement, the delay and difficulty of drawing out which would often cool headlong rage and disagreement, especially as by the Hebrew custom, it was the Scribes alone who were permitted to use the Hebrew letters, in which they professed a singular skill. To these then the law would send him whom it bid to give a writing of divorcement, when he would put away his wife, who mediating between him and his wife, might set them at one again, unless in minds too wayward to be moved by counsels of peace. Thus then He neither completed, by adding words to it, the law of them of old time, nor did He destroy the Law given by Moses by enacting things contrary to it, as Manichæus affirmed; but rather repeated and approved all that the Hebrew Law contained, so that whatever He spoke in His own person more than it had, had in view either explanation, which in divers obscure places of the Law was greatly needed, or the more punctual observance of its enactments. (Serm. in Mont. i. 14.) By interposing this delay in the mode of putting away, the lawgiver showed as clearly as it could be shown to hard hearts, that he hated strife and disagreement. […]
But it is rather that statement which the Lord Himself makes in another passage which is wont to disturb the minds of the little ones, who nevertheless earnestly desire to live now according to the precepts of Christ: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." For it may seem a contradiction to the less intelligent, that here He forbids the putting away of a wife saving for the cause of fornication, but that elsewhere He affirms that no one can be a disciple of His who does not hate his wife. But if He were speaking with reference to sexual intercourse, He would not place father, and mother, and brothers in the same category. But how true it is, that "the kingdom of heaven suffereth violence, and they that use violence take it by force!" For how great violence is necessary, in order that a man may love his enemies, and hate his father, and mother, and wife, and children, and brothers! For He commands both things who calls us to the kingdom of heaven. And how these things do not contradict each other, it is easy to show under His guidance; but after they have been understood, it is difficult to carry them out, although this too is very easy when He Himself assists us. For in that eternal kingdom to which He has vouchsafed to call His disciples, to whom He also gives the name of brothers, there are no temporal relationships of this sort. […]
And accordingly the Lord Himself in another passage, when a question was asked Him as to this matter, gave this reply: "Moses did so because of the hardness of your hearts." For however hard-hearted a man may be who wishes to put away his wife, when he reflects that, on a writing of divorcement being given her, she could then without risk marry another, he would be easily appeased. Our Lord, therefore, in order to confirm that principle, that a wife should not lightly be put away, made the single exception of fornication; but enjoins that all other annoyances, if any such should happen to spring up, be borne with fortitude for the sake of conjugal fidelity and for the sake of chastity; and he also calls that man an adulterer who should marry her that has been divorced by her husband. And the Apostle Paul shows the limit of this state of affairs, for he says it is to be observed as long as her husband liveth; but on the husband's death he gives permission to marry. For he himself also held by this rule, and therein brings forward not his own advice, as in the case of some of his admonitions, but a command by the Lord when he says: "And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: but and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife." I believe that, according to a similar rule, if he shall put her away, he is to remain unmarried, or be reconciled to his wife. For it may happen that he puts away his wife for the cause of fornication, which our Lord wished to make an exception of. But now, if she is not allowed to marry while the husband is living from whom she has departed, nor he to take another while the wife is living whom he has put away, much less is it right to commit unlawful acts of fornication with any parties whomsoever. […]
21 more voices on this verse
The Church Fathers14 voices
A commentator
Origen of AlexandriaCommentary on the Gospel of Matthew (Book XIV), Section 24 · Written before 253.
proposed
But perhaps some Jewish man of those who dare to oppose the teaching of our Saviour will say, that when Jesus said, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress," [Matthew 5:32] He also gave permission to put away a wife like as well as Moses did, who was said by Him to have given laws for the hardness of heart of the people, and will hold that the saying, "Because he found in her an unseemly thing," [Deuteronomy 24:1] is to be reckoned as the same as fornication on account of which with good cause a wife could be cast away from her husband. But to him it must be said that, if she who committed adultery was according to the law to be stoned, clearly it is not in this sense that the unseemly thing is to be understood. For it is not necessary for adultery or any such great indecency to write a bill of divorcement and give it into the hands of the wife; but indeed perhaps Moses called every sin an unseemly thing, on the discovery of which by the husband in the wife, as not finding favour in the eyes of her husband, the bill of divorcement is written, and the wife is sent away from the house of her husband; "but from the beginning it has not been so." [Matthew 19:8] After this our Saviour says, not at all permitting the dissolution of marriages for any other sin than fornication alone, when detected in the wife, "Whosoever shall put away his own wife, saving for the cause of fornication, makes her an adulteress." [Matthew 5:32] But it might be a subject for inquiry if on this account He hinders any one putting away a wife, unless she be caught in fornication, for any other reason, as for example for poisoning, or for the destruction during the absence of her husband from home of an infant born to them, or for any form of murder whatsoever. […]
Through these things he clearly teaches that it is not unreasonable divorce which dissolves a marriage in God's sight. Rather, irresponsible action dissolves a marriage, even if the divorce is legal. For the whole teaching of Christ judges things according to one's disposition.
But the Lord who brought peace and goodwill on earth, would have it reign especially in the matrimonial bond.
For in the Gospel of Matthew he says, "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery." He also is deemed equally guilty of adultery, who marries a woman put away by her husband.
Meantime withal, while prohibiting divorce, he uses the Lord's precept against adultery as an instrument for providing, in place of divorce, either perseverance in widowhood, or else a reconciliation of peace: inasmuch as "whoever shall have dismissed a wife (for any cause) except the cause of adultery, maketh her commit adultery; and he who marrieth one dismissed by a husband committeth adultery." What powerful remedies does the Holy Spirit furnish, to prevent, to wit, the commission anew of that which He wills not should anew be pardoned!
A commentator
Apostolic ConstitutionsApostolic Constitutions (Book VIII), The Ecclesiastical Canons of the Same Holy Apostles, Section 48 · Written before 380.
proposed
If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended.
Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband.
For touching Moses's allowance of divorce, the Lord and Saviour more fully explains in conclusion, that it was because of the hardness of the hearts of the husbands, not so much sanctioning discord, as checking bloodshed.
For as we are every one members one of another, it is better that we should be saved without some one of these members, than that we perish together with them. Or, it is better that we should be saved without one good purpose, or one good work, than that while we seek to perform all good works we perish together with all. For when Moses brought the children of Israel out of Egypt, they were indeed Hebrews in race, but Egyptians in manners. And it was caused by the Gentile manners that the husband hated the wife; and if he was not permitted to put her away, he was ready either to kill her or ill-treat her. Moses therefore suffered the bill of divorcement, not because it was a good practice in itself, but was the prevention of a worse evil. If we ought to bear the burdens of strangers, in obedience to that of the Apostle, Bear ye one another's burdens, (Gal. 6:2.) how much more that of our wives and husbands? The Christian husband ought not only to keep himself from any defilement, but to be careful not to give others occasion of defilement; for so is their sin imputed to him who gave the occasion. Whoso then by putting away his wife gives another man occasion of committing adultery, is condemned for that crime himself.
"Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way."
A person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. "For whosoever puts away his wife," says He, "and marries another, commits adultery;" [Matthew 19:9] not permitting a man to send …
Concerning chastity, He uttered such sentiments as these: "Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart before God." And, "If thy right eye offend thee, cut it out; for it is better for thee to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire." And, "Whosoever shall marry her that is divorced from another husband, committeth adultery." And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying." So that all who, by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her. For not only he who in act commits adultery is rejected by Him, but also he who desires to commit adultery: since not only our works, but also our thoughts, are open before God.
"Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery." He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made, that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain. For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others' wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement. But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and "shed blood as water," much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary law, hear Him saying, "Moses wrote these things according to the hardness of your hearts," that ye might not slay them in the house, but rather put them out. […]
And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her. Solomon, accordingly, …
The Medieval Church2 voices
(non occ.) The Lord had taught us above that our neighbour's wife was not to be coveted, He now proceeds to teach that our own wife is not to be put away.
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. Christ does not abolish the Mosaic decrees but corrects them by making …
The Puritans and the Awakening1 voice
But I say unto you; that whosoever shall put away his wife,....
The Nineteenth Century4 voices
Saving for the cause of fornication - Λογου πορνειας, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated λογου πορνειας, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery--that is, drives her into it in case she marries again. and whosoever shall marry her that is divorced--for anything short of conjugal infidelity. committeth adultery--for if the commandment is broken by the one party, it must be by the other also.
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”He teaches us that his Gospel magnifies the Law, and exalts its authority: he shows us that the Law, as expounded by him, was a far more spiritual and heart-searching rule than most of the Jews supposed; and he proves this by selecting three commandments out of the ten as examples of what he means. He expounds the sixth commandment. Many thought that they kept this part of God’s law so long as they did not commit actual murder. The Lord Jesus shows that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life, and yet be guilty of breaking the sixth commandment! He expounds the seventh commandment. Many supposed that they kept this part of God’s law if they did not actually commit adultery. The Lord Jesus teaches that we may break it in our thoughts, hearts and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin! He expounds the third commandment. Many fancied that they kept this part of God’s law so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God’s name is not brought forward—all calling upon God to witness, excepting on the most solemn occasions—is a great sin. Now all this is very instructive. It ought to raise very serious reflections in our minds: it calls us loudly to use great searching of heart.
The words behind it
23 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἐγὼ | ego | I myself | G1473 → | 839 times |
| δὲ | de | however | G1161 → | 2765 times |
| λέγω | lego | say | G3004 → | 1325 times |
| ὑμῖν | humin | to you | G4771 → | 2973 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| πᾶς | pas | everyone | G3956 → | 1235 times |
| ὁ | ho | who | G3588 → | 19766 times |
| ἀπολύων | apoluon | is divorcing | G630 → | 63 times |
| τὴν | ten | the | G3588 → | 19766 times |
| γυναῖκα | gunaika | wife | G1135 → | 211 times |
| αὐτοῦ | autou | of him | G846 → | 5565 times |
| παρεκτὸς | parektos | except | G3924 → | |
| λόγου | logou | on account | G3056 → | 329 times |
| πορνείας | porneias | of sexual immorality | G4202 → | 25 times |
| ποιεῖ | poiei | causes | G4160 → | 569 times |
| αὐτὴν | auten | her | G846 → | 5565 times |
| μοιχευθῆναι· | moicheuthenai | to be adulterated; | G3431 → | 14 times |
| καὶ | kai | And | G2532 → | 9120 times |
| ὃς | hos | who[ever] | G3739 → | 1405 times |
| ἐὰν | ean | if | G1437 → | 352 times |
| ἀπολελυμένην | apolelumenen | divorced | G620 → | |
| γαμήσῃ, | gamese | shall marry, | G1060 → | 28 times |
| μοιχᾶται.¶ | moichatai | commits adultery. | G3429 → |
ἐγὼI myself
egoG1473 →839 times
δὲhowever
deG1161 →2765 times
λέγωsay
legoG3004 →1325 times
ὑμῖνto you
huminG4771 →2973 times
ὅτιthat
hotiG3754 →1292 times
πᾶςeveryone
pasG3956 →1235 times
ὁwho
hoG3588 →19766 times
ἀπολύωνis divorcing
apoluonG630 →63 times
τὴνthe
tenG3588 →19766 times
γυναῖκαwife
gunaikaG1135 →211 times
αὐτοῦof him
autouG846 →5565 times
παρεκτὸςexcept
parektosG3924 →
λόγουon account
logouG3056 →329 times
πορνείαςof sexual immorality
porneiasG4202 →25 times
ποιεῖcauses
poieiG4160 →569 times
αὐτὴνher
autenG846 →5565 times
μοιχευθῆναι·to be adulterated;
moicheuthenaiG3431 →14 times
καὶAnd
kaiG2532 →9120 times
ὃςwho[ever]
hosG3739 →1405 times
ἐὰνif
eanG1437 →352 times
ἀπολελυμένηνdivorced
apolelumenenG620 →
γαμήσῃ,shall marry,
gameseG1060 →28 times
μοιχᾶται.¶commits adultery.
moichataiG3429 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 7:3So then, if she is joined to another man while her husband is still alive, she is called an adulteress; but if her husband dies, she is free from that law and is not…
it leads to
- Exodus 20:14
You shall not commit adultery.
- Mark 10:6–12
However, from the beginning of creation, ‘God made them male and female.’
- Exodus 20:14
Through
Luke 16:18Anyone who divorces his wife and marries another woman commits adultery, and he who marries a divorced woman commits adultery.
it leads to
- Matthew 19:9
Now I tell you that whoever divorces his wife, except for sexual immorality, and marries another woman, commits adultery.”
Reached by 2 separate paths from here.
- Mark 10:11–12
So He told them, “Whoever divorces his wife and marries another woman commits adultery against her.
Reached by 2 separate paths from here.
- Matthew 5:31–32
It has also been said, ‘Whoever divorces his wife must give her a certificate of divorce.’
- 1 Corinthians 7:4
The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
- 1 Corinthians 7:10–12
To the married I give this command (not I, but the Lord): A wife must not separate from her husband.
- Matthew 19:9
Through
1 Corinthians 7:4The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
it leads to
- Hosea 3:3
Then I said to her, “You must live with me for many days; you must not be promiscuous or belong to another, and I will do the same for you.”
- Hosea 3:3
Where this verse is studied
On this page
Studies51
On this verse
On this chapter
- Abigail
- An Eye for an Eye in the Law of Moses
- Anger and Murder of the Heart
- The Beatitudes
- The Designer's Fingerprint
- The Torah
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- Entering the Kingdom
- The Fulfillment Formula (Matthew's Ten Quotations)
- Blessed Are the Pure in Heart
- How Scripture Shapes Christian Ethics
- A Costly Oath Kept
- It Is Written
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- Jesus
- Love
- Love Your Enemies
- God Is Love
- See How They Love One Another
- The Words Agape, Philia, Chesed and Ahavah
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- Lust and Adultery of the Heart
- Meekness
- Blessed Are the Meek
- The Words Anav and Praus
- Blessed Are the Merciful
- Mercy in the Plague Years
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- Oaths. Let Your Yes Be Yes
- Parallelism: the Bible's Rhyme of Thoughts
- The Farmer Waits for the Rain
- Blessed Are the Peacemakers
- The Words Shalom and Eirene
- Restitution and the Added Fifth
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About Matthew
This page draws on 28 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Apostolic Constitutions, Apostolic Constitutions (Book VIII), The Ecclesiastical Canons of the Same Holy Apostles, Section 48; Athenagoras of Athens, A Plea for the Christians; Augustine of Hippo, Sermon on the Mount; Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, SERMON ON THE MOUNT 1.15.40-1.16.50; Augustine of Hippo, SERMON ON THE MOUNT 1.14.39; Clement of Alexandria, The Stromata Book 2; Glossa Ordinaria, Catena Aurea by Aquinas; Hilary of Poitiers, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Matthew; Jerome, Catena Aurea by Aquinas; John Chrysostom, Homily on the Gospel of Matthew 17; John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae on Matthew; Justin Martyr, The First Apology, Chapter XV; Origen of Alexandria, Commentary on the Gospel of Matthew (Book XIV), Section 24; Pseudo-Chrysostom, Catena Aurea by Aquinas; Shepherd of Hermas, Shepherd of Hermas, Commandment 4; Tertullian, On Monogamy; Tertullian, Against Marcion Book IV; Tertullian, On Modesty; Theodore of Heraclea, FRAGMENT 34.30; Theodore of Mopsuestia, FRAGMENT 33.32; Theophilus of Antioch, To Autolycus, Book III, Chapter 13 and Theophylact of Ohrid, Commentary on Matthew.