So they are no longer two, but one flesh.
This phrase emphasizes the unity and permanence of marriage as instituted by God. The concept of "one flesh" originates from Genesis 2:24, where God establishes the marital bond between Adam and Eve. This union is not merely physical but also spiritual and emotional, symbolizing a complete partnership. In the cultural context of Jesus' time, marriage was a covenantal relationship, deeply rooted in Jewish tradition and law. The idea of becoming "one flesh" underscores the depth of commitment and the indissoluble nature of the marital bond. This unity reflects the relationship between Christ and the Church, as seen in Ephesians 5:31-32, where Paul draws a parallel between the two, highlighting the sacredness and mystery of marriage.

Therefore what God has joined together,
This phrase acknowledges God's sovereignty and active role in the institution of marriage. It implies that marriage is not merely a social contract but a divine ordinance. In the historical context, Jewish marriage was seen as a covenant before God, with Him as a witness to the vows exchanged. The phrase suggests that God Himself is the one who unites the couple, making the marriage sacred and binding. This divine joining is a reminder of the covenantal nature of marriage, akin to God's covenants with His people throughout the Bible, such as the Abrahamic and Mosaic covenants. Theologically, it points to the idea that marriage is part of God's design and purpose for humanity, reflecting His faithfulness and love.

let man not separate.
This command underscores the permanence of marriage and the prohibition against divorce. In the cultural and historical context of first-century Judaism, divorce was a contentious issue, with debates between different rabbinical schools about its permissibility. Jesus' statement here is a direct response to the Pharisees' question about divorce, as seen earlier in Matthew 19. By asserting that man should not separate what God has joined, Jesus reinforces the sanctity and indissolubility of marriage. This teaching aligns with the prophetic tradition, where marriage is often used as a metaphor for God's unbreakable covenant with Israel, as seen in Hosea and Jeremiah. The phrase serves as a call to honor and uphold the divine intention for marriage, reflecting God's eternal commitment to His people.

1. Jesus Christ
The speaker of this verse, providing teaching on marriage and divorce.

2. Pharisees
Religious leaders who questioned Jesus about the lawfulness of divorce, prompting this teaching.

3. Marriage
The institution being discussed, specifically the union between a man and a woman.

4. God
The divine authority who joins a man and a woman in marriage.

5. Judea
The region where Jesus was teaching when this conversation took place.The Sanctity of Marriage
Marriage is a sacred covenant established by God, not merely a human contract.

Unity in Marriage
The "one flesh" union signifies a deep, spiritual, and physical bond that should not be broken by human intervention.

Divine Authority Over Marriage
Since God is the one who joins a couple in marriage, it is under His authority and not subject to human whims.

Commitment and Faithfulness
Couples are called to remain committed and faithful, reflecting God's faithfulness to His people.

Marriage as a Reflection of Christ and the Church
The marital relationship is a living illustration of Christ's relationship with the Church, characterized by love, sacrifice, and unity.(6) What therefore God hath joined.--Strictly interpreted, the words go further than those of Matthew 5:32, and appear to forbid divorce under all circumstances. They are, however, rather the expression of the principle that should underlie laws, than the formulated law itself, and, as such, they assert the true ideal of marriage without making provision (such as was made before) for that which violates and annuls the ideal. It is remarkable that the essence of the marriage is made to depend, not on laws, or contracts, or religious ceremonies, but on the natural fact of union. Strictly speaking, that constitutes, or should constitute, marriage. The sin of all illicit intercourse, whether in adultery, or concubinage, or prostitution, is that it separates that union from the relations and duties which the divine order has attached to and makes. if Simply minister to the lusts of man's lower nature. The evil of every system that multiplies facilities for divorce is that it treats as temporary what was designed to be permanent, and reduces marriage, so far as it goes, to concubinage durante bene placito. This may, in some stages of social progress, as the next verses indicate, be the least of two evils; but it does not cease to be an evil, and the efforts of all teachers and legislators should be directed to raise the standard of duty rather than to acquiesce in its debasement.

Verse 6. - Wherefore (ὥστε); so that. This follows from the quotation just given. Our Lord explains and confirms the original dictum by an assertion of his own and a general law. What God hath joined together. The institution of marriage is God's appointment. Christ says ο{, what, neuter singular, not "those whom," plural and concrete, that he may make it clear that he is here speaking in the abstract, not specially of Adam and Eve. What he enunciates is true of all wedlock, not simply of the case of our first parents. Let not man put asunder. Man does thus infringe the primitive rule when he divorces his with. Herein he opposes God and acts against nature. He and his wife are one; they can no more separate from one another than they can from themselves. If we regard our Lord's language in this passage without prejudice, and not reading into it modern notions, we must consider that he here decrees the indissolubility of the marriage tie. His hearers plainly understood him so to speak, as we see from the objection which they urged.

Parallel Commentaries ...


So
ὥστε (hōste)
Conjunction
Strong's 5620: So that, therefore, so then, so as to. From hos and te; so too, i.e. Thus therefore.

they are
εἰσὶν (eisin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

no longer
οὐκέτι (ouketi)
Adverb
Strong's 3765: No longer, no more. Also ouk eti from ou and eti; not yet, no longer.

two,
δύο (dyo)
Adjective - Nominative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

one
μία (mia)
Adjective - Nominative Feminine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

flesh.
σὰρξ (sarx)
Noun - Nominative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

Therefore
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

what
ὃ (ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's 3739: Who, which, what, that.

God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

has joined together,
συνέζευξεν (synezeuxen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4801: To yoke together, unite (as man and wife). From sun and the base of zeugos; to yoke together, i.e. conjoin.

[let] man
ἄνθρωπος (anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

not
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

separate.”
χωριζέτω (chōrizetō)
Verb - Present Imperative Active - 3rd Person Singular
Strong's 5563: From chora; to place room between, i.e. Part; reflexively, to go away.


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NT Gospels: Matthew 19:6 So that they are no more two (Matt. Mat Mt)