Matthew 5:32 is the thirty-second verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This much-researched verse contains part of Jesus' teaching on divorce.
Video Matthew 5:32
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The original Koine Greek, according to Westcott and Hort, reads:
- ??? ?? ???? ???? ??? ??? ? ??????? ??? ??????? ?????
- ???????? ????? ???????? ????? ????? ???????????
- [??? ?? ??? ???????????? ?????? ????????]
In the King James Version, the text reads:
- But I tell you, whoever will get rid of his wife, save
- for cause of sexual misconduct , causing her to commit adultery: and
- whoever marries him who is divorced commits adultery.
The New International Version translates this section as:
- But I'm telling you that whoever divorces his wife, except for
- marital disloyalty , causing him to become an adulterer, and
- Anyone who marries a divorced woman commits adultery.
The New American Bible translates this section as:
- But I say to you, whoever divorces his wife ( except
- marriage is unlawful ) causes her to commit adultery,
- and anyone who marries a divorced woman commits adultery.
For other versions of the collection, see BibRef Matthew 5:32
Divorce is discussed in other parts of the Bible. Malachi 2:16 asks God not to divorce divorce, but Deuteronomy 24: 1-4 makes it clear that it is acceptable under certain circumstances (see the Christian view of divorce). A very similar statement about divorce was made by Jesus in Luke 16:18 and Mark 10:11, but neither of them makes exceptions to the ancient Greek text. ??? / porneia . Paul of Tarsus quotes Jesus ("not I but God") in 1 Corinthians 7: 10-11 without the exception given even though he ("I and not God") proceeds by giving an exception. Matthew 19: 9 addresses the same issue, and excludes the same exceptions to this verse.
Maps Matthew 5:32
Protestant view
One of the most contentious issues is the exclusion of the divorce ban, which the KJV translates as "savings for causes of fornication". The Koine Greek word in the exception is ???????? /porneia , and is literally translated as sexual immorality (which some mean to mean fornication ). One view is that it should be more specifically translated as adultery or marital disloyalty . Instone-Brewer rejects this translation on the grounds that contemporary sources make clear porneia means more than adultery, he disagrees with the most liberal translation that has the word also referred to things like partner abuse.
During the first century of Iudaea Province, Pharisaic Judaism was divided between two major groups. The dominant teaching is that Hillel, who teaches that divorce can be given on a broad basis, even because a wife burns dinner. Shammai takes a more conservative opinion, arguing that only adultery is a valid reason for divorce.
The mainstream theory of the Synoptic Gospels of Matthew, Mark, and Luke is that they are based on a single author whose original verse is Mark, with Matthew being the most meant to communicate with the Jewish community. Some scholars feel that in Matthew 5:32 Jesus supports Shammai's view of Hillel, and arguing for the rule of adultery only. Protestant churches traditionally read ???????? /porneia as adultery. The main argument for this translation is that Matthew has just discussed adultery in the previous antithesis, and there uses a certain term ?????? ???? /moicheia , rejecting the vaguer ???????? /porneia.
After they read that verse, the Protestant churches became famous for Matthew's Gospel of Mark and Luke and accepted adultery as a valid reason for divorce. They also often believe that an innocent divorce can freely remarry afterward.
According to Bruce Metzger's Textual Commentary on the Greek New Testament, a commentary on the Apostolic Apostle of the Jerusalem Council: "it is possible... (fornication means) marriage in the forbidden Levit level ( Lv 18.6-18), described by rabbis as "forbidden for pornography," or mixed marriages with infidels (Nu 25.1, also compares 2 Cor 6.14), or participation in idolatry that has long been described by the Old Testament Prophet as spiritual adultery and which, in fact, offers opportunities in many temples for religious prostitution ". Another reading is that exceptions refer to the rules surrounding Jewish engagement rituals, connecting this with Matthew 1:19, and have no relevance to the modern world.
Other scholars take different views, arguing that the exceptions are not mentioned in other Gospels because they are very clear and implicit to contemporary readers. Leviticus 20:10 explains the penalty for adultery is death, so for Jewish audiences Jesus, it would be assumed that adultery meant that marriage would end. While in Jesus' day, and in modern society, the death penalty is not imposed for adultery. Some scholars still feel the death penalty is important. Martin Luther argues that because in the eyes of God an adulterer dies, their spouses are free to marry again. Further evidence for this view comes from Genesis 2:24, which makes it clear that sexual acts are permanently joined by two individuals, so adultery can be understood to have created a new bond that wipes out the old.
Another view is that exceptions are not part of the teachings of Jesus, but rather comments indicating that adultery automatically leads to divorce under the current law, and that Jesus may strongly disagree with this law. Instone-Brewer saw no evidence that this was how the law worked in that era.
Such adultery is a valid reason for divorce is a standard Protestant position, although some churches disagree. This interpretation was first put forward by Desiderius Erasmus, and received the support of Martin Luther, John Calvin, and most of the other great Protestant thinkers. Some Protestants take a broader view. The Swiss reformers Huldrych Zwingli and Heinrich Bullinger both read porneia as referring to all breaches of marriage law, including abuse and neglect. Archbishop Thomas Cranmer, who served under King Henry VIII, listed a number of valid reasons for divorce, but this has never been a standard Anglican doctrine. The Church of England took a far more restrictive view, and adultery was the only legal reason for divorce in England until the twentieth century. The same is true in many parts of the United Kingdom and the United States.
In modern times Protestants have moved away from their traditional position. Many mainline Protestant churches have received a wider translation of porneia than just adultery, and now support a variety of valid reasons for divorce. One of the modern views is that, as throughout the Sermon on the Mount Jesus condemns the excessive legalism of his day, describing the particular view of divorce from the exact words of a scripture piece should be rejected. Some of today's great churches believe that the rules for divorce must be regulated to advance the goal of Jesus' love and justice, rather than the legalistic interpretation of his words.
Orthodox Views
The Orthodox Church also recognizes this verse as allowing divorce for adultery and other reasons, such as husband and wife abuse, neglect, and apostasy. In Eastern Orthodox practice, churches must allow repeated marriage twice after the divorce. The first marriage is celebrated, the second is done, the third is tolerated, and the fourth is forbidden.
Reasons against divorce
This verse is important because it provides a clear argument against divorce. Currently only a man can start a divorce. Jesus made it clear that although the divorce did not affect him badly, it was forbidden to force his wife to sin. Some experts believe that because in this era a woman has few legal rights, she is dependent on her husband to survive. Thus it is assumed that the divorced woman will always remarry. Jesus made it clear that the sin of divorce is the adultery of the future marriage, and thus in many jurisdictions where divorce is a legal restriction still placed on remarriage. This verse does not say whether a second marriage for a divorced man will also commit adultery, but Matthew 19: 9 makes it clear that it is true. This reason also explains the exclusion logic for adultery. If the reason for remaining married is not to force a man's wife to engage in a second marriage of adultery, then if she has committed adultery on her own this justification disappears.
The reason Jesus applied this new rule has also been widely discussed. Some scholars feel that under the liberal divorce policy Hillel people have married women and then casually divorced them after they lost interest, greatly injuring the women. As mentioned divorce can endanger the survival of a woman. Therefore some people have read the teachings of Jesus here as a defense of the rights of oppressed wives. Levine's feminist scholar rejects this view. He noted that in this era of complicated prenuptial agreements are negotiated before each marriage, and that they always include steep financial penalties, known as cloaks, paid by husbands in divorce cases, ensuring the wife's financial welfare even in the case of divorce.
References
Source of the article : Wikipedia
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