Matthew 19:5

Mat 19:5. Εἶπεν, said) sc. GOD, by Adam.—ἕνεκεν τούτου, for this cause. In wedlock, the bond is natural and moral.—καταλείψει, κ.τ.λ., shall leave, etc.) Therefore already at that time the same woman could not be both wife and mother of the same man. Such is the commencement of the prohibited degrees. The conjugal relation, to which alone the paternal and maternal yield, is the closest of all ties.—πατέρα, father) Although neither Adam had yet become a father, nor Eve a mother.—τῇ γυναικὶ αὐτοῦ, to his wife) and thus also the wife to her husband. The husband is the head of the family.—ἔσονται, shall be) one flesh while they are in the flesh.—οἱ δύο, the two[856]) Thus also Mar 10:8; 1Co 6:16; Eph 5:31; the Samaritan[857] Pentateuch, the Septuagint, and the Syriac[858] version of Genesis.

[856] E. V. “They twain.”—(I. B.)

[857] The Samaritans reject all the Sacred Books of the Jews, except the Pentateuch. Of this they preserve copies in the ancient Hebrew characters; which, as there has been no friendly intercourse between them and the Jews since the Babylonish captivity, must unquestionably be the same that were in use before that event, though subject to such variations as are always occasioned by frequent transcribing. Although the Samaritan Pentateuch was known to and cited by Eusebius, Cyril of Alexandria, Procopius of Gaza, Diodorus of Tarsus, Jerome, Syncellus, and other ancient Fathers, it afterwards fell into oblivion for more than a thousand years, so that its very existence began to be questioned. Joseph Scaliger was the first who drew the attention of learned men to this valuable relic of antiquity; and M. Peiresc procured a copy from Egypt, which, together with the ship that brought it, was unfortunately captured by pirates. Archbishop Usher, however, procured six copies from the East; and Father Morinus printed the Samaritan Pentateuch, for the first time, in the Paris Polyglott (which was published in 1645, in ten volumes, large folio), from another copy, procured by the French Ambassador at Constantinople. For further particulars, see Hartwell Horne in voc.—(I. B.)

[858] Considerable doubt exists as to the origin and date of the PESCHITO SYRIAC (or literal Syrian) VERSION of the Old Testament. It was printed for the first time in the Paris Polyglott. For an account of the various opinions entertained regarding the date and authorship of this celebrated Version (ranging over a period of more than a thousand years), and of the arguments by which they are supported, see Hartwell Horne in voc.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_19:5. Εἶπεν] God. Comp. note on 1Co_6:16. Although, no doubt, the words of Gen_2:24 were uttered by Adam, yet, as a rule, utterances of the Old Testament, in which Gods will is declared, are looked upon as the words of God, and that altogether irrespective of the persons speaking. Comp. Euthymius Zigabenus and Fritzsche on the passage.

ἕνεκεν τούτου] refers, in Gen_2:24, to the formation of the woman out of the rib of the man. But this detail, which belongs to an incident assumed by Jesus to be well known, is included in the general statement of Mat_19:4, so that He does not hesitate to generalize, somewhat freely, the particular to which the ἕνεκεν τούτου refers. Observe, at the same time, that Mat_19:4-5 together constitute the scriptural basis, the divine premisses of what is to appear in the shape of an inference in the verse immediately following.

καταλείψει necessitudo arctissima conjugalis, cui uni paterna et materna cedit, Bengel.

οἱ δύο] These words are not found in the Hebrew, though they occur in the Samaritan text, as they must also have done in that which was followed by the LXX. They are a subsequent addition by way of more distinctly emphasizing the claims of monogamy. See note on 1Co_6:16. The article indicates the two particular persons in question.

εἰς σάρκα μίαν] Ethical union may also be represented by other ties; but this cannot be said of bodily unity, which consists in such a union of the sexes, that in marriage they cease to be two, and are thenceforth constituted one person. Comp. Sir_25:25 and Grimms note. The construction is not Greek (in which εἷναι εἰς means to refer to anything, or to serve for anything, Plat. Phil. p. 39 E; Alc. I. p. 126 A), but a rendering of the Hebrew הָיָה לְ (Vorst, Hebr. p. 680 f.).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 19:5 . καὶ εἶπεν : God said, though the words as they stand in Gen. may be a continuation of Adam’s reflections, or a remark of the writer. ἕνεκεν τούτου : connected in Gen. with the story of the woman made from the rib of the man, here with the origin of sex. The sex principle imperiously demands that all other relations and ties, however intimate and strong, shall yield to it. The cohesion this force creates is the greatest possible. οἱ δύο : these words in the Sept [109] have nothing answering to them in the Hebrew, but they are true to the spirit of the original. εἰς σάρκα μίαν : the reference is primarily to the physical fleshly unity. But flesh in Hebrew thought represents the entire man, and the ideal unity of marriage covers the whole nature. It is a unity of soul as well as of body: of sympathy, interest, purpose.

[109] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Greek word imported to be glued unto, whereby is signified that straight knot, which is between man and wife, as though they were glued together.

They which were two, become as it were one: and this word flesh is by a figure taken for the whole man, or the body after the manner of the Hebrews.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And said, For this cause--to follow out this divine appointment.

shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?--Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh--so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. For this cause] Being created for this very purpose; that they might glorify their Maker in a matrimonial connection. A man shall leave (καταλειψαι, wholly give up) both father and mother - the matrimonial union being more intimate and binding than even paternal or filial affection;-and shall be closely united, προσκολληθησεται, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, than in the glued joint. So also the Hebrew word דבק debak implies.

And they twain shall be one flesh?] Not only meaning, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows. Farther, it appears to me, that the words in Ge 2:24, לבסר אחד lebasar achad, for one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the producing of one flesh, the very same kind of human creature with themselves. See the note on Ge 2:24.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) And said, For this cause.—In Gen_2:24 the words appear as spoken by Adam; but words so uttered, prompted by the Holy Spirit, and stamped with the divine sanction, might well be looked on as an oracle from God, the expression of a law of His appointment.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. For this cause] The lesson of Nature is the lesson of God, “Nunquam aliud Natura aliud Sapientia dicit.” Juv. Sat. xiv. 321.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And said,.... Gen 2:24 where they seem to be the words of Adam, though here they are ascribed to God, who made Adam and Eve; and as if they were spoken by him, when he brought them together; and which is easily reconciled by observing, that these words were spoken by Adam, under the direction of a divine revelation; showing, that there would be fathers, and mothers, and children; and that the latter, when grown up, would enter into a marriage state, and leave their parents, and cleave to their proper yoke fellows, which relations then were not in being: this therefore being the effect of a pure revelation from God, may be truly affirmed to be said by him. Some think they are the words of Moses the historian; and if they were, as they were delivered by divine inspiration, they may be rightly called the word of God. A note by Jarchi on this text exactly agrees herewith, which is "the holy Spirit says thus: for this cause shall a man leave father and mother, and shall cleave to his wife"; and not wives: and the phrase denotes that close union between a man and his wife, which is not to be dissolved for every cause, it being stricter than that which is between parents and children; for the wife must be cleaved unto, and father and mother forsaken: not that upon this new relation between man and wife, the former relation between parents and children ceases; nor does this phrase denote an entire separation from them, so as to have the affection alienated from them, or to be disengaged from all duty and obedience to them, and care and regard for them, for the future; but a relinquishing the "house of his father and the bed of his mother", as all the three Targums on the place explain it: that is, he shall quit the house of his father, and not bed and board there, and live with him as before; but having taken a wife to himself, shall live and cohabit with her:

and they twain shall be one flesh; the word "twain" is: not in the Hebrew text in Genesis, but in the Septuagint version compiled by Jews, in the Samaritan Pentateuch, and version, and in the Targum of Jonathan ben Uzziel, who renders, it as here, "and they two shall be one flesh". This is the true sense, for neither more nor less can possibly be meant; and denotes that near conjunction, and strict union, between a man and his wife, the wife being a part of himself, and both as one flesh, and one body, and therefore not to be parted on every slight occasion; and has a particular respect to the act of carnal copulation, which only ought to be between one man and one woman, lawfully married to each other; See Gill on Co1 6:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

Ver. 5. And said, For this cause, &c.] Dixit, duxit, benedixit He ordered, he commaned, he blessed these three things are said by Moses to have been done by God in the institution, and for the honour of marriage; to the which still (saith Bifield on 1Pe 3:2) God beareth so great respect, as that he is pleased to bear with, cover, and not impute the many frailties, follies, vanities, weaknesses, and wickednesses that are found between man and wife.

For this cause shall a man leave father] viz., In regard of cohabitation, not of sustentation; Relinquet cubile patris et matris, as the Chaldee rightly interprets it, Gen 2:24. And this was the first prophecy that was ever uttered in the world (saith Tertullian and Beda), venerable therefore for its antiquity; like as is also that first hexameter, made by Phemonoe, in the year of the world 2580 (1424 BC).

Συμφερετε πτερατ οιωνοι κηρον τε μελισσαι.

And shall cleave to his wife] Gr. Be glued to her, προσκολληθησεται. A table will often cleave in the whole wood, before it will part asunder where it is glued. A husband ought to be as firm to his wife as to himself. {See Trapp on "Gen 2:24"}

And they twain shall be one flesh] This is point blank against polygamy, which yet Anabaptists would bring in again, and Turks allow of. They learned it of Lamech, qui primus unam costam in duas divisit, who was the first polygamist, saith Jerome, but had soon enough of it. So had Jacob, Elkanah, and other holy men of old, who lived and died in this sin of polygamy, and merely through mistake, as it is thought, of that text, Lev 18:16; "Thou shalt not take a wife to her sister, to vex her," i.e. Thou shalt not superinduce one wife to another. Now the Fathers took the word (sister) for one so by blood, which was spoken of a sister by nation, as those clauses (to vex her) and (during her life) do evince.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

These words were pronounced by Adam. Genesis xi. 24. [sic; ii. 24] --- And they shall be in one flesh.[2] I translate thus with submission to better judges; yet the sense may be, by a kind of Hebraism, they shall be esteemed as one person. (Witham)

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[BIBLIOGRAPHY]

Erunt duo in carne una, Greek: duo eis sarka mian, in carnem unam, as Genesis ii. 7. factus est homo in animam viventem. See Maldonat.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

5. Leave father and mother — The tie of man and wife is stronger than that of parent and child. Hence, as the latter maintains its tie upon the heart during life, so the former should be indissoluble.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And said. The words that follow are assigned to Adam in Gen_2:23, Gen_2:24, but he spake by inspiration of God, as he knew nothing of "father and mother" by personal experience, and therefore they can be rightly attributed to the Creator. It was, in fact, a prophetic utterance of which Adam was the mouthpiece; as St. Augustine says, "Deus utique per hominem dixit quod homo prophetando praedixit." For this cause. Because of this Divine appointment, and especially of the peculiar creation of Eve. She was not formed separately of the dust of the earth, but directly from the substance of Adam; so she was one with her husband, nearer than all other human relations, superior to the tenderest ties of nature and birth. Shall cleave (proskollhyhsetai , or kollhyhsetai); literally, shall be glued to; adhaerebit. The word expresses the closest possible union, stronger and higher than that towards parents. They twain shall be one flesh; the two shall become one flesh (esontai oi dio eiv sarka mian). The Septuagint and Samaritan Pentateuch insert "the two," which is not in the present Hebrew text. Our Lord adopts the addition as conveying the correct sense. In marriage there is a moral and physical union, so that two persons become virtually one being. Originally, man contained woman in himself before she was separated from him; she was a corporeal unity with man; or, as others put it, man, as a race, was created male and female, the latter being implicitly contained in the former; the previous unity is thus asserted. In marriage this unity is acknowledged and continued. St. Paul quotes this text in Eph_5:31; and in 1Co_6:16 uses it as an argument against fornication.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And said - By the mouth of Adam, who uttered the words. Gen. ii, 24.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

In verse 5, Jesus quotes from Genesis to show that a husband and wife should not divorce.

He who made them also said, 'For this reason ... flesh.'

This is part of what Jesus expected the Pharisees to have understood from the scripture. The direct quotation can be expressed as an indirect quotation. AT: "And surely you know that God also said that for this reason ... flesh" (See: Assumed Knowledge and Implicit Information and Direct and Indirect Quotations)

For this reason

This is a part of the quotation from Genesis story about Adam and Eve. In that context the reason a man will leave his father and mother is because God created a woman to be the man's companion.

join to his wife

"stay close to his wife" or "live with his wife"

the two will become one flesh

This is a metaphor that emphasizes the unity of a husband and a wife. AT: "they will become like one person" (See: Metaphor)

So they are no longer two, but one flesh

This is a metaphor that emphasizes the unity of a husband and a wife. AT: "So a husband and wife are no longer like two persons, but they are like one person" (See: Metaphor)

translationWords

flesh

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5. ἕνεκα τούτου. The lesson of Nature is the lesson of God, ‘Nunquam aliud Natura aliud Sapientia dicit.’ Juv. Sat. XIV. 321.

κολληθήσεται. This word and the compound προσκ. in N.T. use are confined to St Paul and St Luke except Rev 18:5. This passage and Mar 10:7 (where the reading is doubtful) are quotations. The classical meaning of κολλᾶν is (1) to glue; (2) to inlay; (3) to join very closely: κεκόλληται γένος πρὸς ἄτᾳ, Æsch. Ag. 1566.

εἰς σάρκα μίαν. εἰς denotes the state or condition into which a thing passes. The construction follows the Hebrew idiom.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5. εἰς σάρκα μίαν] εἶναι εἰς is not Greek, but a Hebraism, הָיָה לְ (Meyer). Stier remarks, that the essential bond of marriage consists not in unity of spirit and soul, by which indeed the marriage state should ever be hallowed and sweetened, but without which it still exists in all its binding power:—the wedded pair are one flesh, i.e. one man within the limits of their united life in the flesh, for this world: beyond this limit, the marriage is broken by the death of the flesh. And herein alone lies the justification of a second marriage, which in no way breaks off the unity of love in spirit with the former partner, now deceased. Vol. ii. p. 267, edn. 2.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 5. And said, For this cause shall a man leave the father and the mother, and shall be joined to his wife; and the two shall become one flesh.] Mk. has no “and said,” and omits the second clause of the quotation. The editor has inserted καὶ εἶπεν to separate the two quotations, and inserts the clause omitted by Mk. The passage comes from the LXX. (the Hebrew has no “two”) of Gen 2:24, which has αὐτοῦ after πατέρα and after μητέρα. Luc omits the second αὐτοῦ. So Mk. Mt. omits both.

The idea involved in the verses seems to be that God created a single pair, who were therefore destined for one another. It was also written that a man should forsake his parents and cleave to his wife, and that he and his wife should be one flesh. In other words, married couples were in respect of unity, as the first pair created by God, destined for one another. Divorce, therefore, should be out of the question. This conclusion is expressed in the next verse.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Shall cleave [κολληθησεται] . Lit., shall be glued.

Shall be one flesh [εσονται εις σαρκα μιαν] . Lit., "into one flesh;" Wyc., two in one flesh.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.