The Pulpit Commentary — Matthew — Volume 2 — Section 264

mR<lo intricate by leaving the Law of God an,\ following the leading of human passior., and folly. (8) "He that made them from the beginning made them male anci female." It is profitable to reflect upon our genesis. Man was created in the image of God, woman after the likeness of man. The true marriage is the union of wisdom and love. One man and one woman, leaving no room for divorce and remarriage, so intimating the perpetual obligation of the marriage tie. Note: This argument is- equally conclusive against polygamy. (4) "And said "-God said-" For this cause shall a man leave his father and mother, and shall cleave to bis wife." But these words of God were spoken by the lips of Adam (see Gen. ii. 23, 24). Adam, then, who bad no "father and mother," spake prophetically under Divine inspiration. Marriage, then, is II sacred, not a mere civil, institution; and no legislature bas power to alter its law. The relation between husband and wife is nearer than that between parent and child. If, then, a parent may not abandon his child, or a child his parent, by so much less may a husband put away his wife. (5) "And the twain shall become one flesh "-as if one perRon. What can be Iese dissoluble? His children are of him, his wife is as himself. One flesh with bis wife, "one spirit with the Lord." "One flesh," viz. while in the flesh. "No man ever yet hated his own flesh." "They twain shall be one;" so there must be but one wife (cf. Mal. ii. 15). (6) "What therefore God bath joined together, let not man put asunder." But this the scribes had pre- sumed-to do. God is the Author of union; man, of division. Man would sunder soul and body, sin and punishment, holiness and happiness, precept and promise. II. THEIR CITATION OF THE MOSAIC CONCESSION OF DIVOB.CEJIIENT. 1. The con- cession, (1) " Why then did Moses command to give a bill of divorcement? " It is usual for sinners to justify their conduct by the perversion of Scripture. 'l'he "com- mand" of Moses applied solely to the manner of the divorce; the thing was permissive simply. A toleration is strangely converted into a command. (2) The reason of the toleration was the reverse of creditable to the Jews. "Moses for your hardness of heart suffered you to put away your wives." The permission was to prevent the cruelty of vicious husbands to their wives, which was murderous, The bill of divorce- ment had to be drawn and witnesses procured, and afforded time to obviate the effects of sudden impulses of passion. God's permission of lesser evil is evermore to prevent greater, 2. Its repeal. (1) This is prefaced by an appeal. "But from the beginning it bath not been so." The appeal here is from Deuteronomy to Genesis; so from Moses still to Moses (cf. Luke xviii. 17, 18). God who gave the law had a right to relax it. (2) But the relaxation applied only to the Jews, and was conceded to them in judgment for the hardness of their hearts; for the original was the more excellent way. (3) This relaxation is, however, now removed. "I say unto you." Here is an authority superior to Moses, equal to God. By Divine authority the law of marriage is now explicitly stated (see ver. 9). Note: The grace of the gospel is superior to that of the Law. The Law considered the hardness of the heart; the gospel cures it ( cf. Gal. iii. 19). III. THE QUESTION OF THE DISCIPLES ON CELIBACY. 1. They viewed it in the light of selfishness. "If the case of a man is so," etc. (ver. 10). God said, "It is not good for man to be alone," i.e. unmarried; the disciples, blinded by the prejudices of their race, said, "It is not good to marry." 2. Jesus put it in its truAJ light. (1) The principle of expediency is admissible. "All men cannot receive this saying;" for there are some who are disqualified for marriage, so that the question for them is settled without their option. (2) Others have not the gift of continence. For such celibacy is not. expedient. "It is better to marry tha.n to bum." (3) For those who ban this gifL celibacy may be expedient in times of persecution and suffering (cf. 1 Cor. vii. 26). (4) It is commendable in those who are celibates "for the kingdom of heaven's sake," viz. that they might walk more closely with God, and be more serviceable to the salvation of men (cf. 1 Cor. vii. 32; ix. 5, 12).-J. A. M. Vera. 13-15.-The children of the kingdom. Here we have the kingdom of heave~ its children, and its King. I. THE KINGDOM OF HEAVEN, 1. This is o na'/716 f<rr the invifible Ohu.rch of God. (1) It is the Catholic Church. It exists throughout the unive:~~• comprising the "whole family" of God at once in heaven and on earth (see Eph. lll. 15). The head-  f68 THE GOSPEL .ACCORDING TO ST. MATTHEW. [o«. xtt. 1--80.