Then some Pharisees came and tested Him by asking,
The Pharisees were a prominent religious group in Judaism known for their strict adherence to the Law of Moses and oral traditions. They often engaged in debates about the interpretation of the law. In this context, they approached Jesus with the intent to test Him, which implies a motive beyond mere curiosity. Their goal was likely to trap Jesus into saying something that could be used against Him, either to discredit Him among the people or to bring Him into conflict with the religious authorities. This encounter takes place in the region of Judea beyond the Jordan, an area with a significant Jewish population familiar with the teachings of the Pharisees.

“Is it lawful for a man to divorce his wife for any reason?”
This question refers to the debate among Jewish scholars of the time regarding the grounds for divorce. The Pharisees' question is rooted in Deuteronomy 24:1-4, where Moses permits a man to write a certificate of divorce if he finds something indecent about his wife. By asking if divorce is permissible "for any reason," they are referencing the differing interpretations of this passage. The school of Shammai held a conservative view, allowing divorce only for serious transgressions, while the school of Hillel permitted it for more trivial reasons. The question posed to Jesus is designed to force Him to take a stance on this contentious issue, potentially alienating one group or the other. This question also reflects the cultural and societal norms of the time, where men held significant authority over marital decisions.

1. Jesus
The central figure in this passage, Jesus is approached by the Pharisees to test Him. He is the teacher and authority on the matters of the law and marriage.

2. Pharisees
A religious group known for their strict adherence to the Jewish law. They approach Jesus with a question about divorce, intending to test Him.

3. Judea
The region where Jesus is teaching at this time. It is significant as a place where Jesus often taught and performed miracles.

4. Divorce
The subject of the Pharisees' question to Jesus. It was a contentious issue in Jewish law and society.The Intent of the Pharisees
The Pharisees' question was not a genuine inquiry but a test. This reflects a heart that is more concerned with legalism than with understanding God's will.

Understanding God's Design for Marriage
Jesus' response to the Pharisees points back to the creation account, emphasizing that marriage is a divine institution meant to be permanent.

The Heart of the Law
Jesus challenges the Pharisees to look beyond the letter of the law to the spirit of the law, which is rooted in love and faithfulness.

The Importance of Context
Understanding the cultural and historical context of the Pharisees' question helps us see the radical nature of Jesus' teaching on marriage.

Application to Modern Life
In a world where divorce is common, Christians are called to uphold the sanctity of marriage and seek reconciliation and healing in relationships.(3) Is it lawful for a man to put away his wife for every cause?--See Note on Matthew 5:32. So far as the teaching of the Sermon on the Mount had become known, it gave a sufficiently clear answer to the inquiry of the Pharisees. It is, however, quite conceivable that it had not reached the ears of those who now put the question, or, that if it had, they wished to test His consistency, and to see whether on this point He still held with the stricter rule of Shammai, and not with the laxer rule of Hillel. If the narrative of the woman taken in adultery in John 8:1-11 be rightly placed (see Note on that passage). that might have given rise to doubts and rumours. Would He who dealt so pitifully with the adulteress have sanctioned divorce even in that case, or pronounced the marriage bond absolutely indissoluble? Or was His apparent tolerance of that offender indicative of a lower standard as to the obligations of marriage? In any case, they might hope to bring Him into conflict either with the stricter or the more popular school of casuists. An illustration of what has been stated in Matthew 5:32 may be found in the fact that the Jewish historian Josephus records how he had divorced two wives on grounds comparatively trivial (Life, c. 75, 76), and speaks incidentally in his history of "many causes of all kinds" as justifying separation (Ant. iv. 8, ? 23). We do not know on what grounds Herod Antipas had divorced the daughter of Aretas, but it is probable enough that here, as afterwards, the Herodian party were working with the Pharisees. Here, in Peraea, they might count, either on the Teacher shrinking from expressing His convictions, or so uttering them as to provoke the tetrarch's wrath, as the Baptist had done. In either case, a point would have been gained against Him.

Verse 3. - We have now to listen to our Lord's teaching respecting divorce and marriage. The Pharisees. The article is better omitted. Our Lord was not long left in peace by these inveterate enemies, who, if they could not openly persecute him, might hope to extract something from his words and sentiments which might be used to his disadvantage. They were probably envoys sent from Jerusalem to entrap and annoy him. Tempting him. Trying to get him to give an answer which would in any case afford a handle for malicious misrepresentation. The question proposed concerned divorce. To put away his wife forevery cause; κατὰ πᾶσαν αἰτίαν: quacumque ex causa; for any cause whatever. This was a delicate question to raise in the domains of Herod Antipas (see Matthew 14:3, 4), and one greatly debated in the rabbinical schools. Our Lord had already twice pronounced upon the subject, once in the sermon on the mount (Matthew 5:32), and again when reasoning with the Pharisees on the due observance of the Law (Luke 16:18). Two opposite opinions were held by the followers of Hillel and Schammai, the heads of antagonistic schools. The school of Hillel contended that a man might divorce his wife for various causes quite unconnected with infringement of the marriage vow, e.g., because he had ceased to love her, or had seen some one whom he liked better, or even because she cooked his dinner badly. The school of Schammai was more strict, and permitted divorce only in case of fornication, adultery, or some offence against chastity. Between these contending parties the Pharisees desired to make our Lord give a decision, thinking that they had fixed him in a dilemma. If he took the popular lax view, they could deride his claims as a Teacher of superior morality; if he upheld the stricter side, he would rouse the enmity of the majority, and possibly, like John the Baptist, involve himself in trouble with the licentious tetrarch. There was a chance also that the high tone which he had already taken might prove to be at variance with Mosaic enactments. The easiness with which divorce was obtained may be seen in Josephus, Who thus writes: "He who for any reason whatsoever (and many such causes happen to men) wishes to be separated from a wife who lives with him, must give it to her in writing that he will cohabit with her no longer, and by this means she shall have liberty to marry another man; but before this is done it is not permitted her to do so" ('Ant.,' 4:08, 23). Josephus himself repudiated his own wife because he was not pleased with her behaviour ('Vita,' § 76). And Ben-Sira gives the curt injunction, "If she go not as thou wouldest have her (κατὰ χεῖρά σου), cut her off from thy flesh,... and let her go" (Ecclus. 25:26).

Parallel Commentaries ...


Then
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

[some] Pharisees
Φαρισαῖοι (Pharisaioi)
Noun - Nominative Masculine Plural
Strong's 5330: Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.

came
προσῆλθον (prosēlthon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.

[and] tested
πειράζοντες (peirazontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 3985: To try, tempt, test. From peira; to test, i.e. Endeavor, scrutinize, entice, discipline.

Him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

by asking
λέγοντες (legontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

vvv,
Εἰ (Ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

“Is it lawful
ἔξεστιν (exestin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1832: It is permitted, lawful, possible.

for a man
ἀνθρώπῳ (anthrōpō)
Noun - Dative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

to divorce
ἀπολῦσαι (apolysai)
Verb - Aorist Infinitive Active
Strong's 630: From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

wife
γυναῖκα (gynaika)
Noun - Accusative Feminine Singular
Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.

for
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

any
πᾶσαν (pasan)
Adjective - Accusative Feminine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

reason?”
αἰτίαν (aitian)
Noun - Accusative Feminine Singular
Strong's 156: From the same as aiteo; a cause, i.e. reason, crime.


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NT Gospels: Matthew 19:3 Pharisees came to him testing him (Matt. Mat Mt)