Journal: Trinity Journal
Volume: TRINJ 22:2 (Fall 2001)
Article: Reconciling Matthew And Mark On Divorce
Author: James M. Weibling

TrinJ 22:2 (Fall 01) p. 219

Reconciling
Matthew And Mark
On Divorce

James M. Weibling*

I. Introduction

A. The Exception Phrase Dilemma

* James M. Weibling, a former Navy chaplain, is presently enrolled in the Ph.D. program at Southwestern Baptist Theological Seminary.

At one time or another, every sincere follower of Jesus struggles to formulate a Christian perspective regarding divorce. A major stumbling block to discerning our Lord’s will about divorce is the apparent inconsistency between Jesus’ teachings in Matthew 5 and 19 and his teaching in Mark 10. The exception phrase, “except for marital unfaithfulness,” in Matt 5:32, 19:91 appears to be granting permission for divorce to the husband of an adulterous wife. In contrast, Mark omits the exception phrase and seems to allow no provision whatsoever for divorce.

This article resolves the dilemma by interpreting Matt 19:9 in light of a cultural difference between the more Jewish perspective of Matthew’s gospel and the more Gentile perspective of Mark’s gospel. As we shall see later, Matthew’s exception phrases are not exceptions that allow for divorce when a spouse commits adultery. Instead, they are cultural contingency phrases designed to provide the same guidance against divorce and remarriage to Jewish women which Mark 10:11–12 provided to Gentile men and women, and Matt 19:9 (minus the exception phrase) provided to Jewish men.

The divorce pericopae in both Matthew and Mark represent Jesus’ desire to curtail the rampant divorce rates plaguing the Jewish and Gentile societies in his day. From the heart of God, Jesus affirmed that marriage should not end through divorce.

B. Background of the Divorce Issue

Based upon their interpretation of Moses’ teaching in Deut 24:1–4, the Pharisees believed a husband possessed the right to divorce his wife if he found in her erwa

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TrinJ 22:2 (Fall 01) p. 220

“anything indecent” or literally “naked matter.”2 Moses’ intended meaning for the Hebrew words became obscured in the course ...