Matthew 19:3

KJV

¶ The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

KJV (with Strong's)

The Pharisees {G5330} also {G2532} came {G4334} unto him {G846}, tempting {G3985} him {G846}, and {G2532} saying {G3004} unto him {G846}, Is it lawful {G1487}{G1832} for a man {G444} to put away {G630} his {G846} wife {G1135} for {G2596} every {G3956} cause {G156}?

Complete Jewish Bible

Some P'rushim came and tried to trap him by asking, "Is it permitted for a man to divorce his wife on any ground whatever?"

Berean Standard Bible

Then some Pharisees came and tested Him by asking, “Is it lawful for a man to divorce his wife for any reason?”

American Standard Version

And there came unto him Pharisees, trying him, and saying, Is it lawful for a man to put away his wife for every cause?

Commentary

### SUMMARY
Matthew 19:3 records a pivotal moment where the Pharisees, seeking to ensnare Jesus, confront Him with a contentious question about the legality of divorce for any reason. This encounter serves as a deliberate challenge to Jesus' authority and wisdom, aiming to force Him into a position that would alienate either the strict or lenient rabbinical schools of thought, thereby setting the stage for Jesus' profound and counter-cultural teaching on the sanctity and permanence of marriage as originally instituted by God.

### CONTEXT
* **Literary Context:** This verse initiates a significant discourse on marriage and divorce within Matthew's Gospel. Immediately preceding this passage, Jesus has concluded His ministry in Galilee and is now moving towards Judea and beyond the Jordan, a journey that ultimately leads to Jerusalem and His passion. The narrative flow in [Matthew 18](/matthew/18 "Matthew 18 - Parables on Humility and Forgiveness") concludes with teachings on forgiveness and reconciliation, making the transition to the topic of marriage and its dissolution particularly poignant. The Pharisees' question in Matthew 19:3 directly precedes Jesus' definitive teaching on marriage's divine institution and the limited grounds for divorce ([Matthew 19:4-9](/matthew/19-4-9 "Matthew 19:4-9 - Jesus' Teaching on Marriage and Divorce")), followed by the disciples' reaction and Jesus' further remarks on celibacy for the kingdom ([Matthew 19:10-12](/matthew/19-10-12 "Matthew 19:10-12 - On Celibacy for the Kingdom")). This entire section underscores Jesus' authority to interpret and fulfill the Mosaic Law, moving beyond mere legalism to the heart of God's original design.

* **Historical & Cultural Context:** First-century Jewish society was deeply divided on the issue of divorce, primarily due to differing interpretations of [Deuteronomy 24:1-4](/deuteronomy/24-1-4 "Deuteronomy 24:1-4 - Mosaic Law on Divorce"). The text permitted a man to write a certificate of divorce if he found "some indecency" (עֶרְוַת דָּבָר, *ervat davar*) in his wife. Two dominant rabbinical schools, Shammai and Hillel, offered contrasting interpretations. The School of Shammai held a stricter view, asserting that "indecency" referred only to sexual immorality or a grave moral fault. In contrast, the School of Hillel adopted a far more lenient stance, interpreting "indecency" broadly to include trivial matters, such as a wife burning a meal or speaking disrespectfully of her husband's mother. This lenient view was widely popular and allowed men to divorce their wives for virtually "every cause." The Pharisees' question to Jesus, "Is it lawful for a man to put away his wife for every cause?", was a direct attempt to force Him to align with one of these schools, thereby alienating the other and potentially undermining His popular support or exposing Him to accusations of contradicting the Mosaic Law.

* **Key Themes:** This verse introduces several crucial themes that resonate throughout Jesus' ministry and the broader biblical narrative. Firstly, it highlights **The Adversarial Nature of the Religious Establishment**, showcasing the ongoing tension and conflict between Jesus and the Pharisees, who consistently sought to discredit Him (cf. [Matthew 12:1-14](/matthew/12-1-14 "Matthew 12:1-14 - Jesus, Lord of the Sabbath")). Their intent here is clearly to "tempt" or "test" Him, not to learn. Secondly, the question itself, despite its malicious intent, brings to the forefront **The Sanctity and Permanence of Marriage**. Jesus' subsequent response elevates marriage beyond a mere legal contract to a sacred covenant established by God at creation ([Matthew 19:4-6](/matthew/19-4-6 "Matthew 19:4-6 - God's Original Design for Marriage")). Finally, the debate underscores the theme of **Divine Law vs. Human Interpretation**. The Pharisees' question reflects a human tendency to seek loopholes or convenient interpretations of God's commands, rather than embracing the spirit and heart of the law as intended by the Lawgiver. Jesus' teaching consistently calls His followers to a higher righteousness that transcends mere external adherence to rules, emphasizing internal transformation and the original intent of God's commands (e.g., [Matthew 5:21-48](/matthew/5-21-48 "Matthew 5:21-48 - Jesus' Teaching on Righteousness")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **tempting (Greek, _peirázō'_):** This word signifies to test, try, or tempt with the intent to discover what someone is capable of or what their true character is. In this context, it carries a hostile connotation, indicating that the Pharisees' aim was not to genuinely seek knowledge or truth from Jesus, but to ensnare Him in His words, hoping He would utter something that could be used against Him, either politically or religiously. It implies a malicious, rather than inquisitive, motive.
* **put away (Greek, _apolýō'_):** Derived from *apo* (from) and *luō* (to loose, release), this verb literally means "to free fully," "release," or "dismiss." In legal and social contexts of the time, it was the standard term for divorce, signifying the legal dismissal or separation of a spouse. The use of this specific term highlights the legal and societal implications of the Pharisees' question, focusing on the formal act of dissolving a marriage.
* **cause (Greek, _aitía'_):** This term refers to a reason, motive, or legal case/charge. When combined with "every" (*pas*), it directly points to the core of the rabbinical debate: whether a man could divorce his wife for any and every conceivable reason, no matter how trivial, as advocated by the School of Hillel, or only for a specific, grave fault. The Pharisees' inclusion of "every cause" reveals their attempt to push Jesus into taking a stance on this highly divisive contemporary issue.

#### Verse Breakdown
* **"The Pharisees also came unto him,"**: This opening clause establishes the protagonists and the setting. The Pharisees, a prominent and influential Jewish religious sect known for their strict adherence to the Law and traditions, actively sought out Jesus. Their "coming" is not presented as a casual encounter but as a deliberate approach with a specific agenda, often adversarial, as seen throughout the Gospels.
* **"tempting him, and saying unto him,"**: This phrase immediately reveals the malicious intent behind their approach. The Greek word for "tempting" (G3985, *peirázō*) indicates a testing with a hostile purpose, aiming to trap or expose a perceived flaw in Jesus' teaching or character. Their subsequent "saying unto him" introduces the direct challenge, framing their question as a calculated attempt to corner Him.
* **"Is it lawful for a man to put away his wife for every cause?"**: This is the core of their trap. The question directly addresses the highly contentious issue of divorce, specifically probing the grounds for it. By asking "for every cause," they are directly referencing the lenient Hillelite interpretation of [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Mosaic Law on Divorce"), forcing Jesus to either affirm a popular but lax standard, contradict Moses, or alienate a significant portion of the population. The term "lawful" (G1832, *éxesti*) emphasizes the legal and religious implications of the query within Jewish law.

#### Literary Devices
The verse employs several significant literary devices. **Interrogation** is central, as the entire verse culminates in a direct question posed to Jesus. This question, however, functions as a **Rhetorical Question** designed not to elicit information for genuine understanding, but to corner Jesus and expose Him to criticism. There is clear **Antagonism** and **Conflict** established from the outset, highlighting the ongoing tension between Jesus and the religious authorities who consistently sought to undermine His ministry. The phrase "tempting him" explicitly states this adversarial intent. Furthermore, there is an element of **Irony**: the very individuals who meticulously uphold the Law are using a legal question to trap the One who perfectly embodies and fulfills the Law. Their legalistic approach misses the deeper, divine intent of marriage that Jesus will subsequently reveal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 19:3 serves as a critical theological hinge, moving the discussion from the letter of the Mosaic Law to the spirit of God's original design for humanity. The Pharisees' legalistic trap inadvertently provides Jesus with an opportunity to re-establish the divine institution of marriage as a permanent, covenantal union, rooted in creation rather than human concession. This encounter highlights the tension between human interpretations of God's commands, often driven by convenience or cultural norms, and God's unchanging, foundational will. It underscores the biblical principle that while God may permit certain things due to human fallenness (like divorce for hardness of heart), His ideal remains steadfast and reflects His character. This passage ultimately points to the sanctity of covenant and the profound implications of breaking it, setting the stage for Jesus' teaching that elevates marriage to a sacred bond.

* [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage")
* [Matthew 5:31-32](/matthew/5-31-32 "Matthew 5:31-32 - Jesus' Teaching on Divorce in the Sermon on the Mount")
* [Mark 10:2-9](/mark/10-2-9 "Mark 10:2-9 - Jesus' Teaching on Divorce in Mark")

### REFLECTION AND APPLICATION
This encounter with the Pharisees in Matthew 19:3 holds significant contemporary relevance, challenging us to examine our own approach to God's Word and His divine institutions. Are we, like the Pharisees, seeking loopholes or justifications for our preferences, or are we genuinely seeking to understand and submit to God's original intent and higher standards? The passage reminds us that God's truth often transcends cultural norms and convenient interpretations. For believers, it underscores the profound sacredness of the marriage covenant, calling for commitment, perseverance, and a willingness to work through difficulties rather than seeking easy exits for "every cause." It also serves as a warning against approaching spiritual matters with a critical, testing spirit, rather than with a humble heart eager to learn and obey. Ultimately, it invites us to align our lives, especially our most intimate relationships, with God's perfect design, trusting in His wisdom and grace to sustain us.

#### Questions for Reflection
* **How do I approach God's commands: seeking to understand their original intent, or looking for ways to accommodate personal desires or cultural norms?**
* **In what areas of my life might I be tempted to "test" God or His Word, rather than humbly submitting to it?**
* **How can I better uphold the sanctity of covenant in all my relationships, particularly marriage, reflecting God's faithfulness?**

### FAQ

**Why did the Pharisees ask Jesus about divorce "for every cause"?**

Answer: The Pharisees asked this question not out of genuine curiosity, but to trap Jesus. In first-century Judaism, there were two main rabbinical schools of thought regarding divorce, based on [Deuteronomy 24:1](/deuteronomy/24-1 "The Mosaic Law on Divorce"). The School of Shammai held a strict view, allowing divorce only for sexual immorality. The School of Hillel, however, interpreted the law very broadly, permitting divorce for almost any reason, even trivial ones. By asking if it was lawful "for every cause," the Pharisees were trying to force Jesus to take a side. If He agreed with the strict Shammai view, He would alienate the large number of people who followed Hillel. If He agreed with the lenient Hillel view, He might be seen as contradicting the spirit of the Law or even Moses himself. Their intent was to discredit Him, as indicated by the word "tempting" in the verse.

**What was the common practice of divorce in Jesus' time?**

Answer: Divorce was a common practice in first-century Jewish society, though it was almost exclusively initiated by the husband. A man could issue a "bill of divorce" to his wife, effectively dismissing her from the marriage. The legal basis for this was [Deuteronomy 24:1](/deuteronomy/24-1 "Mosaic Law on Divorce"), which stated that a man could divorce his wife if he found "some indecency" in her. As discussed above, the interpretation of "indecency" varied widely, leading to both strict and very lenient practices. The lenient Hillelite view, which allowed divorce for almost any reason, was quite prevalent, making divorce a relatively easy option for men. Jesus' teaching, which follows this verse, challenges these prevailing cultural norms and interpretations by pointing back to God's original design for marriage.

### CHRIST-CENTERED FULFILLMENT
Matthew 19:3, though seemingly a legalistic trap, ultimately serves to highlight Jesus' role as the authoritative interpreter and fulfiller of God's Law, pointing to His ultimate mission. The Pharisees' question about divorce for "every cause" attempts to confine the divine institution of marriage within human legalistic frameworks. However, Jesus, as the divine Son, transcends these limited interpretations by recalling God's original design for marriage 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 - God's Original Design for Marriage"). He reveals that the Mosaic allowance for divorce was a concession to human "hardness of heart" ([Matthew 19:8](/matthew/19-8 "Matthew 19:8 - Jesus on Hardness of Heart")), not God's perfect will. In doing so, Jesus restores marriage to its Edenic purity, reflecting the unbreakable covenant between God and His people. This foreshadows His own covenant with the Church, His bride, which is characterized by unwavering faithfulness and an eternal bond ([Ephesians 5:25-32](/ephesians/5-25-32 "Ephesians 5:25-32 - Christ and the Church as Bride and Groom")). Just as Jesus did not come to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), His teaching on marriage elevates it from a mere legal contract to a sacred, lifelong union that mirrors His own steadfast love and commitment to those He redeems. He is the ultimate "cause" for which all things hold together, including the sacred institution of marriage, which finds its deepest meaning and permanence in Him ([Colossians 1:17](/colossians/1-17 "Colossians 1:17 - Christ as Sustainer of All Things")).

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

Mark 10:2

And the Pharisees came to him, and asked him, Is it lawful for a man to put away [his] wife? tempting him.

Hebrews 3:9

When your fathers tempted me, proved me, and saw my works forty years.

Matthew 22:35

Then one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,

Luke 11:53

And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:

Luke 11:54

Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

John 8:6

This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with [his] finger wrote on the ground, [as though he heard them not].

Mark 12:13

¶ And they send unto him certain of the Pharisees and of the Herodians, to catch him in [his] words.