Matthew 19:10

KJV

His disciples say unto him, If the case of the man be so with [his] wife, it is not good to marry.

KJV (with Strong's)

His {G846} disciples {G3101} say {G3004} unto him {G846}, If {G1487} the case {G156} of the man {G444} be {G2076} so {G3779} with {G3326} his wife {G1135}, it is {G4851} not {G3756} good {G4851} to marry {G1060}.

Complete Jewish Bible

The talmidim said to him, "If that is how things are between husband and wife, it would be better not to marry!"

Berean Standard Bible

His disciples said to Him, “If this is the case between a man and his wife, it is better not to marry.”

American Standard Version

The disciples say unto him, If the case of the man is so with his wife, it is not expedient to marry.

Commentary

### SUMMARY
Matthew 19:10 captures the disciples' astonished and somewhat dismayed reaction to Jesus' uncompromising teaching on the permanence and sanctity of marriage. Having just heard Jesus re-establish God's original, indissoluble standard for the marital bond, they conclude that if such a stringent commitment is required, with virtually no permissible grounds for divorce, then perhaps it is not advantageous or wise to marry at all.

### CONTEXT
* **Literary Context:** This verse immediately follows a pivotal exchange between Jesus and the Pharisees concerning the lawfulness of divorce. In [Matthew 19:3](/matthew/19-3 "Matthew 19:3 - Pharisees Question Jesus on Divorce"), the Pharisees attempt to trap Jesus by asking about the legality of divorce for "every cause," referencing the Mosaic allowance for a certificate of divorce found in [Deuteronomy 24:1-4](/deuteronomy/24-1-4 "Deuteronomy 24:1-4 - Mosaic Law on Divorce"). Jesus, however, bypasses their legalistic debate and redirects them to the foundational creation narrative in [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Creation of Man and Woman") and [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union"), emphasizing God's original intent for marriage as a lifelong, "one flesh" union ([Matthew 19:4-6](/matthew/19-4-6 "Matthew 19:4-6 - Jesus on Creation and Marriage")). He then declares that divorce, except for the cause of sexual immorality, leads to adultery ([Matthew 19:9](/matthew/19-9 "Matthew 19:9 - Jesus' Exception Clause for Divorce")). The disciples' statement in [Matthew 19:10](/matthew/19-10 "Matthew 19:10 - Disciples' Reaction to Jesus' Teaching on Marriage") is a direct, candid response to the radical implications of Jesus' teaching, which stood in stark contrast to the prevailing cultural and legal interpretations of their day.

* **Historical & Cultural Context:** First-century Jewish society, particularly regarding marriage and divorce, was shaped by various interpretations of Mosaic law. While [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - Bill of Divorcement") permitted a man to write a "bill of divorcement" if he found "some uncleanness" in his wife, the precise meaning of "uncleanness" was hotly debated. The School of Hillel held a very liberal view, allowing divorce for almost any reason, even trivial ones like burning a meal. In contrast, the School of Shammai maintained a much stricter interpretation, limiting divorce almost exclusively to cases of sexual immorality. Jesus' teaching aligns more closely with the stricter Shammai view, but even more profoundly, it transcends both schools by appealing to God's original design before the Fall. His declaration challenged deeply ingrained cultural norms that often favored men and made divorce relatively easy, thereby elevating the status of marriage and women within it. The disciples' reaction reflects the shock of confronting a divine standard that dramatically differed from their societal expectations.

* **Key Themes:** This verse contributes significantly to several overarching themes in Matthew and the broader New Testament. Firstly, it underscores the **Sanctity and Permanence of Marriage**, reinforcing Jesus' emphasis on God's original design for a lifelong, indissoluble union, challenging both the lax interpretations of the Mosaic law and contemporary cultural norms. Secondly, it highlights the **Tension Between Divine Ideal and Human Limitation**, as the disciples' response reveals the human tendency to recoil from demanding standards, perceiving God's perfect will as burdensome or impractical. This reaction sets the stage for Jesus' subsequent teaching on the **Cost of Discipleship**, demonstrating that following Him often requires embracing counter-cultural truths and a commitment that surpasses human convenience or comfort. Finally, the disciples' statement about the difficulty of marriage also **Foreshadows the Value of Singleness for the Kingdom**, as Jesus immediately follows this exchange by acknowledging that not all are called to marriage and some are "eunuchs for the kingdom of heaven" ([Matthew 19:11-12](/matthew/19-11-12 "Matthew 19:11-12 - Jesus on Singleness for the Kingdom")), thus affirming singleness as a valid and honorable path for those called to it.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **case (Greek, _aitía'_):** From G156, this word denotes a "cause," "reason," "motive," or "crime." In this context, it refers to the specific grounds or justification for divorce that Jesus had just outlined. The disciples are essentially saying, "If the *reason* (or grounds) for a man to separate from his wife is so limited and serious, as you've just described..." This highlights their focus on the legal and practical implications of Jesus' stricture, not merely the act of divorce itself but the underlying *cause* that would permit it.
* **good (Greek, _symphérō'_):** From G4851, meaning "to bear together," "to contribute," or "to be expedient," "profitable," or "advantageous." The disciples' statement "it is not good to marry" uses this term to express their pragmatic assessment. They are not saying marriage is inherently evil, but rather that, given Jesus' high standard, it is no longer *advantageous* or *expedient* for a man to enter into such a binding union, as it removes the easy escape routes previously available. It reflects a human calculus of benefit and risk.
* **to marry (Greek, _gaméō'_):** From G1060, this verb means "to wed" or "to marry" (of either sex). It refers to the act of entering into the marital covenant. The disciples' conclusion directly questions the wisdom of engaging in this act at all, given the perceived burdens and lack of easy exit under Jesus' new, stricter interpretation of marriage. Their concern is with the lifelong commitment without recourse.

#### Verse Breakdown
* **"His disciples say unto him,"**: This opening clause indicates a shift from Jesus' public discourse with the Pharisees to a more private, intimate conversation with His closest followers. It suggests their direct engagement with and struggle over the implications of His teaching, prompting them to seek clarification or express their candid reaction.
* **"If the case of the man be so with [his] wife,"**: This conditional clause directly references Jesus' preceding teaching on the strict grounds for divorce in [Matthew 19:9](/matthew/19-9 "Matthew 19:9 - Jesus' Exception for Divorce"). The "case" (Greek: _aitía_) refers to the "cause" or "reason" for divorce. The disciples are acknowledging Jesus' definitive statement that the only permissible reason for divorce is sexual immorality, and that otherwise, divorce leads to adultery. Their phrasing implies, "If this is truly the *only* valid reason for divorce, and the bond is otherwise indissoluble..."
* **"it is not good to marry."**: This is the disciples' stark conclusion, born out of their astonishment and perhaps dismay. It is a pragmatic, human assessment that if marriage is a lifelong commitment with virtually no escape, then it might be more prudent or advantageous to avoid it altogether. This statement highlights the profound contrast between Jesus' divine standard for marriage and the prevailing, more lenient cultural norms to which the disciples were accustomed. It reveals their struggle to reconcile God's ideal with human perceived limitations and desires for convenience.

#### Literary Devices
The verse employs several literary devices to convey its meaning and impact. The disciples' statement "it is not good to marry" can be interpreted as **Hyperbole**, an exaggeration used for emphasis. It is unlikely they meant marriage is inherently evil or always to be avoided, but rather that the implications of Jesus' teaching made it seem overwhelmingly difficult or disadvantageous from a human perspective. This hyperbole underscores the radical nature of Jesus' teaching on divorce. Furthermore, the verse highlights a stark **Contrast** between Jesus' divine, unwavering standard for marriage (based on creation) and the human, pragmatic, and culturally conditioned understanding of commitment. This contrast emphasizes the challenging nature of discipleship and the call to align human will with God's perfect will. Finally, the disciples' reaction and Jesus' subsequent response in [Matthew 19:11-12](/matthew/19-11-12 "Matthew 19:11-12 - Jesus on Singleness for the Kingdom") serve as **Foreshadowing**. Their perceived difficulty with marriage sets the stage for Jesus to introduce the concept of singleness as a valid and honorable path for those called to it for the sake of the kingdom, providing balance to the high standard of marriage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 19:10 serves as a crucial bridge in Jesus' discourse on marriage, revealing the profound impact of His uncompromising stance on His closest followers. The disciples' reaction underscores the radical nature of Jesus' teaching, which elevates marriage from a mere social contract, often subject to human convenience and legal loopholes, to a sacred, lifelong covenant ordained by God from creation. Their conclusion, "it is not good to marry," reflects a human tendency to recoil from divine standards that appear too demanding, preferring instead a path of perceived ease or control. However, Jesus' unwavering commitment to the "one flesh" principle, as established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union"), reveals that God's ideals, though challenging, are ultimately for human flourishing and the reflection of His own covenant faithfulness. This passage calls believers to a higher view of marriage, rooted in God's design and sustained by His grace, rather than by cultural expediency.

* [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union")
* [Mark 10:11-12](/mark/10-11-12 "Mark 10:11-12 - Jesus' Teaching on Divorce")
* [1 Corinthians 7:2](/1_corinthians/7-2 "1 Corinthians 7:2 - Marriage as a Safeguard")

### REFLECTION AND APPLICATION
The disciples' candid reaction in Matthew 19:10 provides a powerful mirror for contemporary believers grappling with the demands of Christian marriage. In a culture where divorce is increasingly normalized and commitment often viewed as conditional, Jesus' teaching, as perceived by His disciples, remains profoundly counter-cultural. This verse challenges us to consider marriage not as a temporary arrangement or a contract contingent on personal happiness, but as a sacred covenant, a lifelong commitment entered into before God. The disciples' dismay reminds us that God's ideal for marriage is indeed a high standard, one that demands grace, perseverance, and a profound dependence on the Holy Spirit. For those contemplating marriage, this passage calls for serious prayer, discernment, and a sober recognition of the profound covenantal bond involved, understanding that it mirrors Christ's relationship with His Church. For those already married, it serves as a call to renewed commitment, to seek God's strength to honor the vows made, and to cultivate a relationship that reflects the enduring love and faithfulness of Christ. It also reminds us that while marriage is a high calling, singleness, when embraced for the kingdom, is also a valid and honorable path, as Jesus clarifies in the subsequent verses.

#### Questions for Reflection
* **How does Jesus' teaching on marriage challenge contemporary views on commitment and divorce in your cultural context?**
* **What does the disciples' reaction reveal about the human tendency to seek convenience or escape over divine ideals, and how might this manifest in our own lives?**
* **In what ways can a deeper understanding of God's original design for marriage transform our approach to marital challenges and relational growth?**
* **How can individuals, whether single or married, cultivate a life of faithfulness and commitment that honors God's standards, even when they seem difficult?**

### FAQ

**Why were the disciples so surprised by Jesus' teaching on divorce?**

Answer: The disciples' surprise stemmed from the stark contrast between Jesus' teaching and the prevailing cultural and legal interpretations of divorce in their day. Jewish society, particularly influenced by the liberal School of Hillel, often allowed men to divorce their wives for a wide range of reasons, even trivial ones, based on a loose interpretation of [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - Bill of Divorcement"). Jesus, however, bypassed these human interpretations and returned to God's original design for marriage in [Genesis 1-2](/genesis/1 "Genesis 1 - The Creation Account") as a lifelong, "one flesh" union ([Matthew 19:4-6](/matthew/19-4-6 "Matthew 19:4-6 - Jesus on Creation and Marriage")). His declaration that divorce, except for sexual immorality, leads to adultery ([Matthew 19:9](/matthew/19-9 "Matthew 19:9 - Jesus' Exception Clause for Divorce")) made the marital bond seem virtually indissoluble and profoundly challenging to their accustomed ways, prompting their dismayed reaction.

**Does this verse suggest that marriage is inherently "not good" or should be avoided by Christians?**

Answer: No, the disciples' statement "it is not good to marry" (Matthew 19:10) should not be taken as a universal condemnation of marriage. Instead, it reflects their human assessment and dismay at the perceived difficulty and permanence of Jesus' high standard for the marital covenant. They were expressing a pragmatic concern that if there was no easy way out of a difficult marriage, then perhaps it was better not to enter into such a binding commitment at all. Jesus Himself does not endorse their conclusion that marriage is "not good." Rather, He affirms the goodness and divine origin of marriage in [Matthew 19:4-6](/matthew/19-4-6 "Matthew 19:4-6 - Jesus on Creation and Marriage") and then clarifies in [Matthew 19:11-12](/matthew/19-11-12 "Matthew 19:11-12 - Jesus on Singleness for the Kingdom") that while marriage is God's design for most, singleness is a gift for some who are called to it for the kingdom's sake. The verse highlights the challenging nature of God's ideal, not the inherent flaw of marriage itself.

### CHRIST-CENTERED FULFILLMENT
The disciples' reaction in Matthew 19:10, born from the perceived burden of a lifelong, indissoluble marriage, finds profound Christ-centered fulfillment in the New Testament's portrayal of Christ's unwavering faithfulness and His covenant relationship with the Church. Jesus' teaching on marriage, rooted in God's original design, is not merely a legalistic demand but a reflection of God's own steadfast love and commitment. Just as God is eternally faithful to His covenant people, so too is Christ's commitment to His bride, the Church, absolute and unbreakable. This divine faithfulness is the ultimate standard and enabling power for human marriage. Christ's sacrificial love, as described in [Ephesians 5:25-32](/ephesians/5-25-32 "Ephesians 5:25-32 - Christ and the Church as Bride and Groom"), where husbands are called to love their wives as Christ loved the Church and gave Himself up for her, demonstrates that the "high standard" of marriage is made possible by His empowering grace. The permanence and sanctity of marriage, which so troubled the disciples, ultimately point to the eternal and unbreakable covenant between Christ and His redeemed people, culminating in the joyous anticipation of the [marriage supper of the Lamb](/revelation/19-7 "Revelation 19:7 - The Marriage Supper of the Lamb"). In Christ, the perceived burden transforms into a beautiful, empowered reflection of His own enduring love, for [Jesus Christ is the same yesterday, today, and forever](/hebrews/13-8 "Hebrews 13:8 - Jesus Christ the Same"), demonstrating the ultimate fidelity that enables our own. His [greater love, laying down His life](/john/15-13 "John 15:13 - Greater Love Has No One"), provides the foundation and strength for human covenant faithfulness.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 7:32

But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

1 Corinthians 7:35

And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

Proverbs 5:15

¶ Drink waters out of thine own cistern, and running waters out of thine own well.

Proverbs 5:19

[Let her be as] the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.

Proverbs 18:22

¶ [Whoso] findeth a wife findeth a good [thing], and obtaineth favour of the LORD.

1 Timothy 5:11

But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;

1 Timothy 5:15

For some are already turned aside after Satan.