TRV
Translation
King James Version
His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.
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.
World English Bible Messianic
His disciples said to him, “If this is the case of the man with his wife, it is not expedient to marry.”
Geneva Bible (1599)
Then sayd his disciples to him, If the matter be so betweene man and wife, it is not good to marry.
Young's Literal Translation
His disciples say to him, `If the case of the man with the woman is so, it is not good to marry.'
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In the KJVVerse 23,773 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 3
Concerning the words, "Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it," they do not realize the context. After his word about divorce some asked him whether, if that is the position in relation to woman, it is better not to marry; and it was then that the Lord said: "Not all can receive this saying, but those to whom it is granted." What the questioners wanted to know was whether, when a man's wife has been condemned for fornication, it is allowable for him to marry another.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
The cause in one item he assigns nature; in the next violence, and in the last his own choice, in him, namely, that determined to be so from hope of the kingdom of heaven.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
For it is a lighter thing to contend with himself, and his own lust, than with an evil woman.
Then to show that this is possible, He says, For there are some eunuchs, which were made eunuchs of men; as much as to say, Consider, had you been so made of others, you would have lost the pleasure without gaining the reward.
When he says, Who have made themselves eunuchs, He does not mean cutting off of members, but a putting away of evil thoughts. For he that cuts off a limb is under a curse, for such an one undertakes the deeds of murderers, and opens a door to Manicheans who depreciate the creature, and cut off the same members as do the Gentiles. For to cut off members is of the temptation of dæmons. But by the means of which we have spoken desire is not diminished but made more urgent; for it has its source elsewhere, and chiefly in a weak purpose and an unguarded heart, For if the heart be well governed, there is no danger from the natural motions; nor does the amputation of a member bring such peacefulness and immunity from temptation as does a bridle upon the thoughts.
John ChrysostomAD 407
Homily on the Gospel of Matthew 62
But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, "Declare unto us this parable;" even so now also they were troubled and said, "If the case of the man be so, it is good not to marry."
For now they understood the saying more than before. Therefore then indeed they held their peace, but now when there hath been gainsaying, and answering, and question, and learning by reply, and the law appeared more clear, they ask Him. And openly to contradict they do not dare, but they bring forward what seemed to be a grievous and galling result of it, saying, "If the case of the man be so with his wife, it is not good to marry." For indeed it seemed to be a very hard thing to have a wife full of every bad quality, and to endure a wild beast perpetually shut up with one in the house. And that thou mayest learn that this greatly troubled them, Mark said, to show it, that they spake to Him privately.
But what is, "If such be the case of a man with his wife?" That is, if to this end he is joined with her, that they should be one, or, on the other hand, if the man shall get to himself blame for these things, and always transgresses by putting away, it were easier to fight against natural desire and against one's self, than against a wicked woman.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
A wife is a grievous burden, if it is not permitted to put her away except for the cause of fornication. For what if she be a drunkard, an evil temper, or of evil habits, is she to be kept? The Apostles, perceiving this burden someness, express what they feel; His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.
But let none think, that wherein He adds, save they to whom it is given, that either fate or fortune is implied, as though they were virgins only whom chance has led to such a fortune. For that is given to those who have sought it of God, who have longed for it, who have striven that they might obtain it.
He speaks of three kinds of eunuchs, of whom two are carnal, and one spiritual. One, those who are so born of their mother's womb; another, those whom enemies or courtly luxury has made so; a third, those who have made themselves so for the kingdom of heaven, and who might have been men, but become eunuchs for Christ. To them the reward is promised, for to the others whose continence was involuntary, nothing is due.
(cf. Orig. in loc.) Or we may say otherwise. The eunuchs from their mothers' wombs are they whose nature is colder, and not prone to lust. And they that are made so of men are they whom physicians made so, or they whom worship of idols has made effeminate, or who from the influence of heretical teaching pretend to chastity, that they may thereupon claim truth for their tenets. But none of them obtain the kingdom of heaven, save he only who has become a eunuch for Christ's sake. Whence it follows, He that is able to receive it, let him receive it; let each calculate his own strength, whether he is able to fulfil the rules of virginity and abstinence. For in itself continence is sweet and alluring, but each man must consider his strength, that he only that is able may receive it. This is the voice of the Lord exhorting and encouraging on His soldiers to the reward of chastity, that he who can fight might fight and conquer and triumph.
JeromeAD 420
Commentary on Matthew
(Verse 10.) His disciples said to him: If such is the case between a man and his wife, it is not expedient to marry. The burden of wives is heavy, for apart from the cause of fornication, they cannot be divorced. For what if she is drunken, if she is angry, if she is of bad morals, if she is lascivious, if she is gluttonous, if she is wandering, if she is quarrelsome, if she is abusive? She must be endured. For when we were free, we willingly subjected ourselves to servitude. Therefore, seeing the heavy burden of wives, the apostles express their thoughts and say, if it is so, it is not expedient for a man to marry.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
And the Lord said not, It is good, but rather assented that it is not good. However, He considered the weakness of the flesh; But he said unto them, All cannot receive this saying; that is, All are not able to do this.
But all cannot obtain it, because all do not desire to obtain it. The prize is before them; he who desires the honour will not consider the toil. None would ever vanquish, if all shunned the struggle. Because then some have fallen from their purpose of continence, we ought not therefore to faint from that virtue; for they that fall in the battle do not slay the rest. That He says therefore, Save they to whom it is given, shows that unless we receive the aid of grace, we have not strength. But this aid of grace is not denied to such as seek it, for the Lord says above, Ask, and ye shall receive.
For as the deed without the will does not constitute a sin; so a righteous act is not in the deed unless the will go with it. That therefore is honourable continence, not which mutilation of body of necessity enforces, but which the will of holy purpose embraces.
For they are born such, just as others are born having six or four fingers. For if God according as He formed our bodies in the beginning, had continued the same order unchangeably, the working of God would have been brought into oblivion among men. The order of nature is therefore changed at times from its nature, that God the framer of nature may be had in remembrance.
Theophylact of OhridAD 1107
The disciples are troubled and say, "If they are joined together so that they are one and remain inseparable their whole life, so that even if the wife should be a schemer, or worse, he dare not divorce her, it is not expedient to marry. For it would be easier not to marry, and to war and struggle against physical desires, than to endure a wicked woman." "The case of the man with his wife" means the unbreakable union. But some interpret it this way: if the case of man be so, that is, if the man who unlawfully divorces his wife draws such a charge, or blame and accusation, against himself, it is not expedient to marry.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ord.) He says this to the terror of him that would take her to wife, for the adulteress would have no fear of disgrace.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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, 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. Jesus, however, bypasses their legalistic debate and redirects them to the foundational creation narrative in Genesis 1:27 and Genesis 2:24, emphasizing God's original intent for marriage as a lifelong, "one flesh" union (Matthew 19:4-6). He then declares that divorce, except for the cause of sexual immorality, leads to adultery (Matthew 19:9). The disciples' statement in Matthew 19:10 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 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), thus affirming singleness as a valid and honorable path for those called to it.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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 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, 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.
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
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. Jesus, however, bypassed these human interpretations and returned to God's original design for marriage in Genesis 1-2 as a lifelong, "one flesh" union (Matthew 19:4-6). His declaration that divorce, except for sexual immorality, leads to adultery (Matthew 19:9) 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 and then clarifies in Matthew 19:11-12 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, 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. 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, demonstrating the ultimate fidelity that enables our own. His greater love, laying down His life, provides the foundation and strength for human covenant faithfulness.