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Selected Verse: Matthew 19:3 - King James

Verse	Translation	Text
Mt 19:3	King James	The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mat 5:31) were divided on this question--a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Is it lawful for a man to put away his wife for every cause?--Two rival schools (as we saw on Mat 5:31) were divided on this question--a delicate one, as DE WETTE pertinently remarks, in the dominions of Herod Antipas.

Notes on the Bible, by Albert Barnes, [1834]
The Pharisees came - See the notes at Mat 3:7. Tempting him - This means, to get him, if possible, to express an opinion that should involve him in difficulty. Is it lawful ... - There was the more art in the captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said that a man might divorce his wife for any offence, or any dislike he might have of her. See the notes at Mat 5:31. Others, of the school of Shammai, maintained that divorce was unlawful except in case of adultery. Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of their parties.

Notes on the Bible, by Albert Barnes, [1834]

The Pharisees came - See the notes at Mat 3:7.

Tempting him - This means, to get him, if possible, to express an opinion that should involve him in difficulty.

Is it lawful ... - There was the more art in the captious question which they proposed, as at that time the people were very much divided on the subject. A part, following the opinions of Hillel, said that a man might divorce his wife for any offence, or any dislike he might have of her. See the notes at Mat 5:31. Others, of the school of Shammai, maintained that divorce was unlawful except in case of adultery. Whatever opinion, therefore, Christ expressed, they expected that he would involve himself in difficulty with one of their parties.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Tempting See on Mat 6:13. For every cause The temptation turned upon the dispute dividing the two great Rabbinical schools, the one of which (that of Hillel) held that a man might divorce his wife for any reason which rendered her distasteful to him; and the other (that of Shammai) that divorce was allowable only in case of unchastity. The querists would be anxious to know which side Jesus espoused.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Tempting

See on Mat 6:13.

For every cause

The temptation turned upon the dispute dividing the two great Rabbinical schools, the one of which (that of Hillel) held that a man might divorce his wife for any reason which rendered her distasteful to him; and the other (that of Shammai) that divorce was allowable only in case of unchastity. The querists would be anxious to know which side Jesus espoused.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The Pharisees came tempting him - Trying to make him contradict Moses. For every cause - That is, for any thing which he dislikes in her. This the scribes allowed.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Tempting him - Trying what answer he would give to a question, which, however decided by him, would expose him to censure. Is it lawful - for every cause? - Instead of αιτιαν, fault, cause, reason, three MSS. and the Coptic version read αμαρτιαν, sin or transgression: this was probably the original reading - the first syllable being lost, αρτιαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αιτιαν, and so wrote it; hence this various reading. What made our Lord's situation at present so critical in respect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight; i.e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on Mat 5:31 (note), and Calmet's Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Tempting him - Trying what answer he would give to a question, which, however decided by him, would expose him to censure.

Is it lawful - for every cause? - Instead of αιτιαν, fault, cause, reason, three MSS. and the Coptic version read αμαρτιαν, sin or transgression: this was probably the original reading - the first syllable being lost, αρτιαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αιτιαν, and so wrote it; hence this various reading. What made our Lord's situation at present so critical in respect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight; i.e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on Mat 5:31 (note), and Calmet's Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices.

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