ancients, toiv arcaioiv, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary.
On this authority Wetstein and Griesbach have left it out of the text.
Verse 28. Whosoever looketh on a woman to lust after her— epiqumsai authn, earnestly to covet her. The verb, epiqumew, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. thv epiqumhsei gunaikov massagethv anhr, misgetai adewv, Raphelius, on this verse, says, epiqumein hoc loco, est turpi cupiditate mulieris potiundae flagrare. In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law.
Hath committed adultery with her already in his heart.— It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as
his; because God, in this case, as in that above, takes the will for the deed.
If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one
continued crime! whose eyes being full of adultery, they cannot cease from sin, <610214>
2 Peter 2:14. Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God!
Verse 29. — 30. Pluck it out-cut it off— We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in
themselves, cause us to sin against God.
It is profitable for thee that one of thy members— Men often part with some members of the body, at the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other cut off. Neither is this enough, we must cast them both from us. Not one moment’s truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: “It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come.”
Verse 31. Whosoever shall put away his wife— The Jewish doctors gave great license in the matter of divorce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals!
Rabbi Akiba said, “If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, If she find not favor in his eyes.” <052401>
Deuteronomy 24:1.
Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, “About this time I put away my wife, who had borne me three children, not being pleased with her manners.”
These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license.
A writing of divorcement— The following is the common form of such a writing. See Maimonides and Lightfoot.
“On the day of the week A. in the month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the city E. with entire consent of mind, and without any compulsion, have divorced, dismissed, and expelled thee-thee, I say, M. the daughter of M.
by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee-thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man.
Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel.
Reuben, son of Jacob, Witness.
Eliezar, son of Gilead, Witness.”
God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse.
Verse 32. Saving for the cause of fornication— logou porneiav, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated logou porneiav, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the
imperfections of his wife, than to think of the means of being parted from her. “But divorce was allowed by Moses;” yes, for the hardness of their hearts it was permitted: but what was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a
matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adulterers and adulteresses as long as they live.
Verse 33. Thou shalt not forswear thyself— They dishonor the great