And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the region of Judea beyond Jordan;
All Commentaries on Matthew 19:1 Go To Matthew 19
Cornelius a Lapide
AD 1637
And it came to pass, &c. This is the same history as that related by S. Mark ( Mark 10:1), by S. Luke ( Luke 9:51), and, as it would seem, by S. John (vii1). So Jansen, Francis Lucas, and others. Maldonatus, however, denies this with respect to S. John: but his arguments will be refuted by the exposition of the context. It is plain from John that these events took place about the Feast of Tabernacles, which was celebrated in September. Christ went up to that feast, that He might gradually prepare Himself for death. He was crucified in the following March. Luke adds, that Christ journeyed through Samaria. Hence it follows, that Christ—leaving the direct route from Samaria to Jerusalem—proceeded to the Jordan; and having crossed it, passed through Peræa and entered the borders of Judea from the east, and arrived at Jerusalem about the middle of the Feast of Tabernacles, as John has ( John 7:14). This explains the expression, beyond Jordan, in the text. Beyond, or across Jordan, must be connected with the verb came, not with the words coasts of Judea, as is plain from Mark. For Christ, about the borders of Judea, crossed over the Jordan, that He might be farther away from the observation of the Pharisees, when He was teaching and healing the multitudes.
Great multitudes followed Him, &c. Not so much from Galilee—where He wished His journey to escape observation, as Mark and John say—as from the other districts through which He passed. He healed them there. There—i.e, on the confines of Judea; and then sent them back to their homes. For He did not wish to enter Jerusalem with so great a crowd of people, that He might not give the Pharisees an opportunity of accusing Him of sedition, and stirring up the people.
The Pharisees also, &c. They had no doubt (from Deuteronomy 24:1) that this was allowable for any grave cause. So Origen, SS. Jerome and Bede. Came, not when Jesus proceeded from the confines of Judea to Jerusalem to keep the Feast of Tabernacles (see John 7:1), but after the feast was over, and He was returning to the borders of Judea and had again crossed the Jordan. This is plain from John 10:40; for Matthew passes over in silence both the going to Jerusalem and the return from thence. John"s words are as follow. And He went away again beyond Jordan into the place where John was first baptizing. This was Å’non, near to Salim ( John 3:23). This question, concerning the putting away a wife, seems to have been very hotly debated in the time of Christ, just as it is now. Therefore the Pharisees proposed it to Him, that they might tempt Him, and find an occasion for carping at Him. For if Christ should say, It is not lawful to put away a wife, He would incur the hatred of many rich and carnal men who made a practice of divorce. But if, on the other hand, He should assert that divorce is lawful, then they were ready to insinuate that His doctrine was imperfect and carnal—His doctrine, I say, Who professed to be the teacher of spiritual perfection, the Doctor sent from Heaven. The Abyssinians at the present day, like the Jews, frequently put away their wives, and marry others. Indeed, they sometimes take them only for a month, or a year.
He answered, &c. Some think from this passage that Adam was created a hermaphrodite, and had in himself both sexes. But away with such puerilities. The meaning is as follows: Since Holy Scripture did not say in the case of other animals ( Genesis 1:27), that God made them male and female, but only as regards Prayer of Manasseh , by this it is signified that it is only the marriage of the human race, and that of one male with one female, which was instituted by God. This union or marriage between Adam and Eve was so ordained that he could not put her away and marry another. So SS. Chrysostom, Jerome, Theophylact, Euthymius. Again, from the fact that of one Adam two persons were made, namely Adam and Eve, and because Eve was formed from Adam, it is shown that monogamy is right, viz, that a wife ought not to be separated from her husband, forasmuch as she is a part and a member of him. For as Plato says (Dial. de amore), "As it were of two imperfect parts one perfect man is formed." As therefore a member, such as the head, cannot be separated from a Prayer of Manasseh , as to its origin and formation, so ought the marriage of one man and one woman to be perpetual and indissoluble, so that it can only be dissolved by death, even as the head can only be separated from the body by death. Wherefore Our Lord adds by way of explanation, For this cause shall a man leave his father and mother, and shall be joined unto his wife. Plato, and from him S. Basil (lib. de Virginit.), adds that this is the cause why a man seeks a wife, as it were a part cut off from himself; and as a magnet attracts iron, so does a woman a man.
And said, viz, God, by the mouth of Adam, as a prophet, instituting marriage with Adam and Eve. For this cause: Because the woman being formed out of the man becomes flesh of his flesh and bone of his bone. Shall be joined, Greek, Ï€Ïοσκολληθήσεται, i.e, shall be agglutinated, shall adhere closely and undividedly to his wife, by the most close and intimate bond of matrimony, and that leaving the society and often the home of his father and mother, he may dwell with his wife.
And there shall be two in one flesh. (Vulg.) Greek, εὶς σάÏκα μίαν, i.e, into one flesh. This is commonly expounded of corporeal union. But it is better to take it more simply and purely as a Hebraism, signifying one human being, one civil person. For, by synecdoche flesh denotes the whole man. As therefore such a part of the body as the heart ought not to be separated from the body, so ought not a man to be separated from his wife. From hence it follows, moraliter, that a man and his wife ought so to love one another as the heart and the soul love the body to which they belong, and the body loves them. (See Eph. v28.) Again, from hence it follows that there is a common power over either body, that a man should have the same power over his wife"s body that he has over his own, and, vice versa, as the Apostle teaches (1Cor. vii4). I have said more on this subject in Genesis 2:24.
No more twain . . . joined, Greek συνÎζευξε, i.e, has yoked together, as in one yoke, whence married people are called σÏζυγες, because as two horses are coupled together by one yoke in a chariot, that they may draw it, so are two spouses coupled together by the one yoke of matrimony, that they may sustain it, and by it procreate, and bring up offspring. There is a twofold reason by which Christ proves that a man ought not to put away his wife1. A man"s putting away his wife is contrary to nature, just as it is contrary to nature that one flesh and one man should be divided into two2. This divorce is contrary to the ordinance of God. If therefore it be done, it is done impiously, because what God hath joined together is torn asunder. Who dares to annul what God has sanctioned? Who dares to divide what God has united? Who dares to mutilate the work of God the Creator, to tear asunder one man? Falsely therefore saith Erasmus on 1 Corinthians 7:10-11 "What is rightly joined together is what God hath united. God separateth what is rightly separated." As though marriages improperly and inconsiderately entered into without God"s instigation might be set aside. For Christ speaks of nature, and the natural and primary institution of marriage, according to which marriage being once contracted in any way whatsoever, and by whomsoever as instigator, it is indissoluble. For nature requires this, that offspring may continuously be propagated by matrimony, and be advantageously brought up by both parents. This bringing up Isaiah , in the human race, a work of difficulty, and of long continuance, lasting up to the twentieth year of a child"s age, and sometimes longer. It is otherwise with beasts, which in a few months, or weeks come to adolescence, so that they do not longer require a father or mother"s care. Wherefore their marriage is then dissolved. There is then an à priori reason why the indissolubility of marriage belongs to the jus nature, and why fornication, pollution, divorce, and polygamy are contrary to that law. It is because God, who is the Lord of nature and of marriage, and of our bodies, so ordained at the very beginning of the world, and gave the right and use of our bodies only in the union of wedlock. And if we use them in any other way, we abuse our bodies contrary to the will of God, who is the Supreme Lord; and contrary to the law which He has ordained. That this is so appears from this, that in the Mosaic law God allowed a dispensation by which a new law was introduced which gave permission for polygamy, and a bill of divorce. Thus Hosea , by God"s command married a wife who had been a fornicatrix. Moreover the end and the cause why God ordained this absolute indissolubility of marriage, Isaiah , 1. That there may be closer union and greater mutual love between those who are married2. For the sake of the better bringing up of children. The3reason is an allegorical one: because marriage is a type and figure of the indissoluble Union of the Divine WORD with our flesh, and through it with the Church. As the Apostle teaches us ( Ephesians 5:32), "This is a great sacrament. I speak concerning Christ and the Church." (Vulg.).
