Matthew 5:31

KJV

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

KJV (with Strong's)

{G1161} It hath been said {G4483}{G3754}, Whosoever {G3739}{G302} shall put away {G630} his {G846} wife {G1135}, let him give {G1325} her {G846} a writing of divorcement {G647}:

Complete Jewish Bible

"It was said, `Whoever divorces his wife must give her a get.'

Berean Standard Bible

It has also been said, ‘Whoever divorces his wife must give her a certificate of divorce.’

American Standard Version

It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement:

Commentary

### SUMMARY
In Matthew 5:31, Jesus continues His profound reinterpretation of the Mosaic Law within the transformative framework of the Sermon on the Mount. This verse serves as a direct quotation or allusion to the prevailing legal understanding and common practice concerning marital dissolution in ancient Israel, specifically the provision for a man to issue a certificate of divorce. By stating this established custom, Jesus meticulously sets the stage for His subsequent, radical declaration that transcends mere legal compliance, aiming instead to illuminate God's original, higher intent for the sanctity and permanence of the marriage covenant.

### CONTEXT
* **Literary Context:** Matthew 5:31 is the fifth of six "antitheses" in the Sermon on the Mount, where Jesus contrasts the traditional interpretation of the Old Testament law ("You have heard that it was said...") with His own authoritative, deeper understanding ("But I say unto you..."). This particular antithesis immediately follows Jesus' teaching on adultery and lust ([Matthew 5:27-30](/matthew/5-27-30 "Matthew 5:27-30 - Lust and Adultery")), creating a cohesive block of instruction on sexual ethics and marital fidelity. It directly anticipates His more explicit teaching on the sinfulness of divorce in the very next verse, [Matthew 5:32](/matthew/5-32 "Matthew 5:32 - Jesus' Teaching on Divorce"), and later, His comprehensive discussion with the Pharisees in [Matthew 19:3-9](/matthew/19-3-9 "Matthew 19:3-9 - Jesus on Divorce with the Pharisees"), where He again refers to the Mosaic provision. Jesus is not abolishing the law but fulfilling it by revealing its ultimate meaning and God's original design.
* **Historical & Cultural Context:** The statement in Matthew 5:31 directly references the Mosaic Law found in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"), which permitted a man to divorce his wife by giving her a "bill of divorcement" if he found "some uncleanness" in her. In Jesus' day, there were two prominent rabbinic schools of thought regarding the interpretation of "some uncleanness" (Hebrew: *ervat davar*). The School of Shammai held a strict view, interpreting "uncleanness" as a serious sexual impropriety. In contrast, the School of Hillel adopted a much more liberal interpretation, allowing divorce for almost any reason, even something as trivial as burning a meal. This verse highlights the common, often lax, practice of divorce prevalent in Jewish society, particularly under the Hillelite influence. The "writing of divorcement" was a crucial legal document that protected the divorced woman by providing proof of her legal separation, allowing her to remarry without being accused of adultery and preventing her from being left destitute.
* **Key Themes:** This verse introduces several crucial themes that Jesus develops throughout His ministry. It underscores the **Reinterpretation of the Law**, demonstrating Jesus' authority to expound upon and deepen the understanding of God's commands beyond mere external observance to internal disposition and divine intent. It highlights the prevalent **Practice of Divorce** in the ancient world, often abused by men, setting the stage for Jesus' challenge to the cultural norms. Most significantly, it functions as a **Call to a Higher Standard**, preparing listeners for Jesus' subsequent teaching that elevates the **Sanctity and Permanence of Marriage** back to its original creational design, as articulated in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Creation of Marriage"). This verse, therefore, is not an endorsement of divorce but a foundational statement acknowledging the existing legal framework before Jesus unveils the true heart of God on the matter.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **put away (Greek, _apolýō'_):** From the Strong's G630, this verb means "to free fully," "relieve," "release," "dismiss," or "send away." While it has a general application, in this context, it specifically refers to the act of divorce. It denotes the legal and social action of ending a marital union, effectively "releasing" one's spouse from the bond.
* **wife (Greek, _gynḗ'_):** From the Strong's G1135, this noun refers to "a woman," and specifically, "a wife." Its inclusion here emphasizes the marital relationship being dissolved. The focus is on the female spouse, who, in ancient patriarchal societies, was often more vulnerable in the event of divorce.
* **writing of divorcement (Greek, _apostásion'_):** From the Strong's G647, this word refers to "something separative," and specifically, "divorce." It is used here in conjunction with "writing" (Greek: *biblion*, not in the provided Strong's list for this verse, but implied by the KJV "writing of") to denote the legal document required by Mosaic Law for a formal divorce. This document served as a certificate of release, legitimizing the separation and permitting the woman to remarry.

#### Verse Breakdown
* **"It hath been said,"**: This opening phrase, common in Jesus' antitheses, indicates a reference to a well-known teaching or interpretation of the Mosaic Law. It signals that Jesus is about to address a widely accepted understanding, often derived from rabbinic tradition or popular practice, rather than directly quoting the written law itself.
* **"Whosoever shall put away his wife,"**: This clause describes the act of divorce, highlighting the male prerogative in ancient Jewish society to initiate the separation. The phrase "put away" (Greek: *apolýō*) signifies the act of dismissing or sending away one's spouse, a common euphemism for divorce.
* **"let him give her a writing of divorcement:"**: This final clause specifies the legal requirement from [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"). The "writing of divorcement" (Greek: *apostásion*) was a formal document that legally dissolved the marriage, protected the woman from accusations of adultery, and permitted her to remarry. This provision, while seemingly allowing divorce, was originally intended as a safeguard for women in a patriarchal society, preventing arbitrary dismissal without legal recourse.

#### Literary Devices
Matthew 5:31 employs several significant literary devices. The most prominent is **Allusion**, as Jesus alludes directly to the Mosaic Law concerning divorce found in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"). This allusion sets the immediate context for His teaching, drawing upon a familiar legal and social practice. Furthermore, this verse functions as the "thesis" statement in an **Antithesis** structure, which is characteristic of Jesus' "You have heard... But I say unto you" pronouncements in the Sermon on the Mount. By presenting the established legal understanding first, Jesus creates a deliberate contrast, preparing His audience for the "anti-thesis" or counter-point that will follow in [Matthew 5:32](/matthew/5-32 "Matthew 5:32 - Jesus' Teaching on Divorce"), where He reveals the deeper, more demanding standard of God's will. The phrase "It hath been said" also implies a form of **Indirect Quotation** or summary of common legal interpretation rather than a direct verbatim quote, highlighting the rabbinic discussions surrounding the law. Finally, the use of **Legal Language** such as "put away" and "writing of divorcement" grounds the discussion in the prevailing legal and social realities of the time, making Jesus' subsequent reinterpretation all the more impactful.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 5:31, while simply stating the existing legal provision for divorce, serves as a crucial theological pivot point in Jesus' teaching. It underscores the tension between God's ideal for marriage and the concessions made in the Mosaic Law due to human hardness of heart. Theologically, marriage, from its inception in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Creation of Marriage"), was designed by God as a lifelong, exclusive, and covenantal union, reflecting the very nature of God's faithfulness. The Mosaic provision for divorce, therefore, was not an endorsement of divorce as God's will, but a regulation of a practice that had already become common, aiming to mitigate its harmful effects, particularly on women. Jesus, in referencing this law, prepares to unveil God's original, higher standard, reminding His followers that the Kingdom of Heaven demands a righteousness that surpasses mere legalistic adherence, reaching into the heart of God's perfect design for humanity and relationships.

* [Deuteronomy 24:1](/deuteronomy/24-1 "The Law of Divorce")
* [Matthew 19:3-9](/matthew/19-3-9 "Jesus' Discussion on Divorce")
* [Malachi 2:16](/malachi/2-16 "God Hates Divorce")

### REFLECTION AND APPLICATION
Matthew 5:31, though seemingly just a statement of an old law, prompts us to deeply reflect on the nature of God's commands and our own approach to them. It reveals that God, in His wisdom, sometimes provides regulations for fallen human practices, not as His ideal, but as a means to manage sin and protect the vulnerable within a broken world. For us today, this verse serves as a powerful reminder that while legal provisions may exist for the dissolution of marriage, God's heart and original intent remain steadfast: a lifelong, covenantal union. It challenges us to look beyond the letter of the law to its spirit, to strive for the divine ideal in our relationships, and to understand the profound sanctity of the marriage covenant. It calls us to cultivate faithfulness, forgiveness, and perseverance within our marriages, recognizing that the commitment made before God is meant to endure.

#### Questions for Reflection
* **How does Jesus' method of addressing the Mosaic Law in this verse challenge our understanding of biblical commands and their application today?**
* **What does the "writing of divorcement" reveal about God's concern for the vulnerable, even within a system that accommodates human weakness?**
* **How does this verse prepare our hearts and minds to receive Jesus' higher call for marital fidelity and commitment in the verses that follow?**

### FAQ
**Why does Jesus quote this particular law if He is going to challenge it?**

Answer: Jesus quotes this law not to endorse it as God's ultimate will, but to address a common and often abused practice of His day. By referencing the established legal provision from [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"), Jesus sets the immediate context for His audience. This allows Him to then powerfully contrast the prevailing, often lax, interpretation of the law with God's original, higher intent for marriage, as established in creation. It's a rhetorical strategy to highlight the gap between human concession and divine ideal, preparing His listeners for a radical reinterpretation that demands a greater righteousness.

**Was divorce common in Jesus' time, and what were the reasons for it?**

Answer: Yes, divorce was indeed common in Jesus' time, particularly among men. The reasons for divorce varied widely, largely influenced by the dominant rabbinic schools. The School of Hillel, which was more liberal, interpreted the "some uncleanness" clause in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce") very broadly, allowing a man to divorce his wife for almost any reason, including trivial matters like burning a meal or simply finding another woman more attractive. This liberal view led to widespread and often arbitrary divorces, which Jesus implicitly challenges by pointing to the sanctity of the marital bond.

### CHRIST-CENTERED FULFILLMENT
Matthew 5:31, by stating the existing law on divorce, sets the stage for Jesus' radical fulfillment of the law, not by abolishing it, but by revealing its ultimate and deepest meaning. Jesus, as the incarnate Son of God, perfectly embodies the faithfulness and covenant love that marriage is designed to reflect. While the Mosaic Law provided a concession for human hardness of heart regarding divorce, Jesus points back to God's original design in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Creation of Marriage"), where two become "one flesh." This "one flesh" union is ultimately fulfilled in Christ's relationship with His Church. He is the faithful Bridegroom who will never "put away" His bride, the Church, but rather loves her, sanctifies her, and presents her to Himself without spot or wrinkle ([Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church")). His teaching on marriage, therefore, is not merely a legalistic reinterpretation but an invitation to live out the Kingdom ethics that reflect the very nature of God's covenant faithfulness, perfectly exemplified in Jesus Himself and His unwavering commitment to His people, sealed by the new covenant in His blood ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Superior Covenant")).

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

Jeremiah 3:1

¶ They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.

Deuteronomy 24:1

¶ When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.

Deuteronomy 24:4

Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.

Matthew 19:7

They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

Matthew 19:3

¶ 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?

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.

Mark 10:9

What therefore God hath joined together, let not man put asunder.