←
Explanation for:
Matthew
5
:
32
But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
13
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{"arr":[{"author-name":"Hermas of Rome","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":2,"exegesis-text":"I inquired, “May I ask you something, sir?” “Go ahead,” he replied. “If a husband has a wife who is faithful in the Lord but discovers her engaged in infidelity, is he guilty if he continues to live with her?” He responded, “As long as the husband is unaware of his wife’s transgression, he is not at fault for living with her. However, if he becomes aware of her sin and she does not repent for her unfaithfulness, then by staying with her, he commits sin and becomes complicit in her infidelity.” “What should we do,” I pressed, “if the wife persists in her wrongdoing?” He said, “The husband should release her and be solitary. However, if he chooses to take another wife after letting her go, he himself will be guilty of adultery.” “What if the wife, having been released, repents and desires to return to her husband? Should he accept her?” He replied, “If the husband refuses to accept her, he incurs a grave sin. A sinner who repents ought to be welcomed, but this should not occur multiple times. For the servants of God, repentance is intended to be singular. Thus, a husband should not take another wife after releasing his first, and the same applies to the wife. Yet, it is vital to understand that adultery transcends mere physical infidelity; one who behaves like the pagans also commits adultery. Therefore, you must avoid association with anyone who engages in such acts and refuses to repent, lest you also partake in their sin. You are instructed to remain unmarried, whether husband or wife, for this allows the possibility of repentance. I provide no justification for this, but let him who has sinned refrain from sinning further. Concerning previous sins, there exists a God who can bring healing, for He possesses authority over all things."},{"author-name":"Gregory the Theologian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c5f2a7f789cd7951c81_Gregory%20the%20Theologian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"While the law permits divorce for various reasons, Christ restricts it, allowing separation only in cases of infidelity. He instructs that all other grievances should be handled with patience and wisdom, and He excludes the unfaithful partner from the community due to the harm they inflict on humanity."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In a subsequent discussion, the Savior elaborates on this matter, stating that Moses instructed that divorce be permitted due to the stubbornness of the partners. This was not intended to allow for conflict but rather to avert violence. Truly, it is preferable to endure separation, even if marked by distress, rather than allow animosity to lead to bloodshed."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The first individual, despite not taking a second wife, is responsible for leading his spouse into infidelity, while the latter incurs guilt as he marries another man's spouse. Do not argue that the former expelled his wife, for she remains his wife even after being cast out. Furthermore, Christ prevented her from taking another husband, aiming to preclude any insolence that might arise from blaming her situation on the one who sent her away, stating, “If any man understands the woman who is cast out, he commits adultery.” By restricting the released wife's options for remarriage, Christ mandates her to remain faithful, albeit potentially against her desires, thus protecting her husband from the sin of cowardice. Aware that she has no choice but to either stay with her original husband or face destitution, she will be compelled to love him, even if reluctantly. The Savior’s silence on this matter should not surprise you; the wife is fragile. Thus, without addressing her directly, Christ warns her husband of the repercussions should he be frivolous in his dealings. This approach echoes the scenario where, instead of rebuking a wayward son directly, one discourages those fostering his misconduct from associating with him. Should Christ's guidance appear burdensome, recall that He proclaimed the blessedness of those who hear His words, demonstrating that their observance is attainable and beneficial. Would the humble, the peacemakers, those poor in spirit, or the merciful cast away a wife? Would the one who reconciles others nurture resentment against his spouse? Moreover, Christ simplified His command on divorce, permitting it solely in cases of marital unfaithfulness. Yet, even in such instances, His intention for chastity remains. Allowing a man to continue living with a promiscuous wife would lead to further moral decline. Clearly, those who do not covet another man's spouse will not falter in sin, and thus will not give cause for a husband to expel his spouse. This is why Christ enforces strict limitations on a husband’s freedom, instilling in him a sense of dread and presenting significant peril if he sends away his wife, as this action would implicate him in her adultery. And lest one misunderstand His admonition regarding the “eye” as a mere reference to the wife, Christ clarifies your confusion by permitting divorce only in cases of marital infidelity.\\n\\nIn situations where a man has an unfaithful wife—a Gentile, he is not obligated to send her away. The Apostle states, “If a brother has an unbelieving wife, and she consents to stay with him, he must not leave her.” However, if his spouse engages in promiscuity, he is not restricted from disassociating: “Every one that letteth his wife go, except it be with the word of an adulterer, doeth her adultery.” Herein lies the mercy and compassion of God. If your wife is a Gentile, do not abandon her; yet, if she commits adultery, I shall not prevent your action. If she offends against divine law, please do not forsake me; however, if she brings you shame, no one will hinder you from parting ways. Such is the honor bestowed upon us by God. Should we not hold Him in honor and respect as He has esteemed us, allowing our wives to offend Him, while knowing the grave consequences that await if we neglect their salvation? This is why He established you as the authority over your spouse, why Paul instructs, “But if they wish to learn anything, let them ask their husbands at home,” so that you, as teacher, protector, and leader, may guide her towards holiness.\\n\\nOften, even when He seems to abandon His own, He seeks what is yours. “If any brother has an unbelieving wife and she consents to dwell with him, he shall not forsake her.” But as for the unfaithful spouse, “He who letteth a wife go, except by the word of an adulterer, maketh her to be an adulteress.” Do you perceive the boundless goodness herein? “If your wife is unfaithful, you are not compelled to remain with her; though if she is an unbeliever, I do not prohibit you from staying.”\\n\\nConsider these words: “Whosoever letteth his wife go, except by the word of an adulteress, doth she commit adultery; and whosoever letteth her go, understandeth, committeth adultery.” This is the purpose for which the Son of God came; He took on the form of a servant and shed His precious blood, defeated death, overcame sin, and bestowed upon you the richest grace of the Spirit, lifting you to supreme wisdom. Moses, however, did not enact his law without justification, but rather was led to accommodate the frailty of those under the law. They were quick to violence, their homes stained with blood, showing no mercy to either kin or stranger. Thus, to prevent them from resorting to murder against wives they deemed burdensome, he permitted divorce, averting a greater evil of convenience to take lives. That they were inclined to such violence is made clear by prophets who declare, “They build up Zion with blood and Jerusalem with wrong”; likewise, “Bloodshed follows bloodshed,” and again, “Your hands are full of blood.” This evident rage was not reserved for outsiders but extended to their own, as the prophet noted, “And sacrificed their sons and daughters to demons.” Those who could not spare their offspring would certainly show no compassion to their wives. To avert this, Moses granted the allowance for divorce. Therefore, when the Jews queried, “Why did Moses command to give a letter of divorce?” Christ elucidated that Moses did not institute this law contrary to Him, stating, “Moses, because of your hard-heartedness, permitted you to divorce your wives; but in the beginning, it was not so.” “He who created man and woman from the beginning created them for each other.” Had His intention been otherwise, God would not have created one husband and one wife, but would have formed two wives from one Adam, if He desired the option to reject one and accept another. The very act of creation enshrines the law I now set forth: that of cleaving to the spouse to whom one was first joined, continually. This law, as ancient as humanity itself, predates Moses by eons. Therefore, I do not instate a novel law or foreign doctrine, but one that is timeless and predates Moses. Moreover, the law of Moses itself is instructive: “If a man takes a wife and has relations with her, yet if she finds no favor in his sight because he discovers some indecency in her, he shall write her a certificate of divorce, and give it to her hand, and send her away from his house.” Notice, he did not say, “Let him write and let him give,” but rather “He shall write her a letter of divorce and give it into her hand.” There is a critical distinction between these phrases; “Let him write and let him give” implies command, while “He shall write her a letter of divorce and give it into her hand” narrates what occurs rather than legislating from authority. If a man sends away his wife and she goes and marries another, and if that husband turns against her and writes her a bill of divorce, or if he dies, her first husband cannot re-take her to be his wife, as a sign that he disapproves of the act and views it not as a true marriage but acknowledges their weakness. He emphasizes that a second marriage, while the first spouse lives, is defiled rather than legitimate; thus, he speaks of defiling rather than marriage. Observe what Christ conveys. He also offers rationale: “For this is an abomination before the Lord.” Thus spake Moses; however, the prophet Malachi articulates this even more clearly, not merely Malachi but God through him, stating, “He no longer regards the offering, nor accepts your sacrifices.” And in this context, he adds, “The Lord was witness between thee and the wife of thy youth, against whom thou hast dealt treacherously,” endeavoring to illustrate the gravity of this sin and strip the wrongdoer of any justification by heightening the condemnation through further declarations, “She is thy companion and thy lawful wife; but did not one make them? And in him abides an excellent spirit.” Observe how he considers multiple rights: first, the aspect of age, “the wife of thy youth”; second, the nature of companionship, “she is thy friend and lawful wife”; finally, the significance of design, “yet hath not one made them and in him abideth an excellent spirit.”\\n\\nAn adulterous act inflicts more harm on the perpetrator than the spouse. This sin is so severe and irredeemable that should a wife abandon her husband, even if he is an idolater, against his will, God punishes her; yet if she leaves an adulterer, He holds her harmless. Do you grasp the depth of this evil? If a faithful wife has an unbelieving husband who consents to reside with her, she should not depart. Yet concerning the unchaste, it is declared, “Whoever divorces his wife, except for the cause of adultery, causes her to commit adultery.” If in the matrimonial union they are one body, then he who cohabits with a harlot likewise becomes one with her. How, then, can a virtuous wife, a member of Christ, align herself with such a man? Or how can she integrate a member of a harlot? And observe this uniqueness: the woman who lives with an unfaithful man does not inherently become unclean—“For the unbelieving husband,” it is said, “is sanctified by the believing wife.” But this sanctification is not attributed to the harlot, hence the query, “Shall I take the members of Christ and make them members of a harlot?” Here, sanctity persists and is not forfeited amidst living with an infidel; yet in this case, it is revoked. Truly, adultery is a grievous sin, inciting dire and everlasting repercussions, and it encompasses countless miseries. Such a man is fated to a life steeped in sorrow, his plight no better than one condemned, as he stealthily enters another's abode, filled with fear and trepidation in equal measure. Therefore, I urge you to strive for liberation from this affliction. If you refuse to heed this call, do not approach these sacred thresholds. Diseased sheep should not mingle with the healthy; they must be separated from the flock until cured. We are members of Christ; let us not become members of a harlot."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord's teaching indicates that divorce is only permissible in the case of adultery (Matthew 5:32), and this principle applies equally to both husbands and wives. However, this is not typically how matters are perceived. There are many strict declarations concerning wives. The apostle states, \\"As one who cleaves to a reprobate woman is one body\\" (1 Corinthians 6:16). Additionally, Jeremiah indicates: “If a wife be to another husband, she shall not return to her husband, but she shall be defiled” (Jer. 3:1). Furthermore, it is said: \\"he who holds an adulteress is mad and wicked\\" (Proverbs 18:23). The prevailing custom often demands that wives maintain their marriages, even when their husbands engage in adultery and fornication. This raises the question of whether a woman in a relationship with a man who has been abandoned by his wife can be labeled as an adulteress; in fact, the blame generally lies with the one who abandoned their spouse, as the reason for forsaking the marriage is significant. If a woman leaves because of mistreatment and cannot bear the abuse, she should strive to endure rather than separating from her husband. If financial loss is the reason, this is not a satisfactory justification. Even if she departs due to her husband's fornication, Church customs do not mandate separation; rather, a wife may remain with an unfaithful husband since it remains uncertain what may come next (1 Corinthians 7:16). Thus, a wife who leaves her husband to marry another is considered an adulteress, whereas if a husband departs, he may be regarded with compassion, and the woman living with him is not condemned. However, if the husband, after leaving his wife, takes another, he commits adultery by virtue of his actions, and the woman with whom he cohabits is also an adulteress, since she is linked to another man’s spouse.\\n\\nThe Interpretation of the Ninth Rule states that, according to the Lord's words, both spouses are equally held accountable, except in cases of adultery where the bond can be dissolved; however, customs regarding adultery typically do not dissolve the relationship for the male adulterer. Should a woman remain united with her husband only through her actions, she is not deemed an adulteress; the guilt lies in her if she abandons her husband without cause, but if she takes another partner, she is seen as an adulteress, while the husband she unites with is absolved. Conversely, if a husband divorces his wife and marries another, he faces condemnation as an adulterer, as does the woman living with him, due to her connection to another’s husband. \\n\\nIt is clear that while the Lord equally condemns both those who separate from their spouses without the cause of adultery, Church teachings prescribe different practices. If a husband indulges in fornication and adultery, he does not compel his wife to leave his side. Yet, if a wife chooses to couple with another man, she is instructed to be released from her bond and is not permitted to keep her husband. Thus, even if a wife separates from her husband due to his infidelity and he pursues another woman, it is sinful for her to forsake her husband, and she should remain with him, even despite his infidelity, as the husband may be forgiven for taking another wife. If she goes on to marry someone else, she commits adultery without justification. However, if a husband separates from his wife without the grounds of adultery, and enters into marriage with another, he too becomes an adulterer, and the wife he has left can also be guilty of such acts if she finds another husband. Both spouses maintain equal liability under the established laws of marriage. In contemporary times, neither spouse may dissolve their union unless justified by similar fault, under the new directive of Justin.\\n\\nIt is my belief that a woman abandoned by her husband should remain celibate. For when the Lord stated, \\"If any man let his wife go, except by the word of an adulterer, he shall commit adultery\\" (Matthew 5:32), He thereby labeled her an adulteress, forbidding her from engaging with another man. For it is illogical that the husband would be guilty of adultery while the wife remains innocent, particularly when she has been termed an adulteress by the Lord due to her relations with another.\\n\\nA man and woman, or a husband and wife, should not separate unless either party is proven guilty of adultery or faces a legitimate obstacle to holiness (Matthew 5:31-32): \\"It is also said, If a man divorce his wife, let him give her a bill of divorce. But I say to you, whoever divorces his wife, except for the guilt of committing adultery, gives her occasion to commit adultery; and whoever marries a divorced woman commits adultery.\\" (Lk. 14:26): \\"If anyone comes to Me and does not hate his father and mother and wife and children and brothers and sisters, and even his own life, he cannot be My disciple.\\" (Matthew 19:9): \\"I say unto you, Whosoever shall divorce his wife not for adultery, and marry another, committeth adultery; and he that marrieth her that is divorced committeth adultery.\\" (1 Cor. 7:10-11): \\"But to them that are married I command not, but the Lord commandeth, that the wife shall not divorce her husband; but if she divorce her husband, she shall remain celibate, or be reconciled to her husband; and that the husband shall not leave his wife.\\""},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The Lord upholds the Mosaic law while providing guidance that prevents a husband from harboring animosity towards his wife without just cause. If he chooses to part ways with her due to infidelity, he is not subject to condemnation; however, if the separation is not based on adultery, he faces judgment, as his actions may lead her to sin. Moreover, anyone who unites with her in this circumstance is also committing adultery, since had he not engaged her, she might have reconciled with her husband. A believer is called to be a mediator of peace with everyone, and particularly with his wife."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In His earlier teachings, Christ emphasizes the importance of humility. He instructs that a husband should not part ways with his wife except in cases of unfaithfulness, referring here specifically to the act of adultery. Moreover, He prohibits a woman who has been divorced for reasons other than adultery from remarrying. If a man separates from his wife without the cause of infidelity, he causes her to become an adulteress should she join herself to another man; likewise, anyone who marries a woman divorced by another is guilty of committing adultery. By establishing these principles, Christ encourages wives to be wise. Knowing that no one will take as a spouse a woman who has been divorced, she will be motivated to honor and cherish her husband. In holding each party accountable for their actions regarding marital fidelity, He reinforces harmony between spouses and ensures that unfaithfulness is not condoned. A husband who remains devoted to his wife will not desire another, and one prohibited from marrying a divorced woman will be less likely to abandon his own wife."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord prohibited divorce, which was allowed under the Mosaic law, except in cases where one partner had unlawfully broken the marriage covenant through adultery (cf. Matthew 5:31, 32). The dissolution of marriage was permitted due to the frailty of human nature, which was brought low by the fall; however, following the restoration of humanity, the original divine law intended for nature in its pure state was reinstated by the God-Man (Mt. 19:4-9)."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The Savior restores the true intention of marriage as originally ordained by God, clarifying that a man may only divorce his wife due to the sin of adultery, which in itself has already severed the holy bond established by the Creator. However, if a man divorces for other disrespectful reasons, he causes his wife to become an adulteress, and whoever marries a divorced woman commits adultery. The Lord upholds the Law of Moses, yet offers its correction, prohibiting a husband from harboring animosity toward his wife without cause. If he separates from her for legitimate grounds, namely adultery, he will not face condemnation, but if he does so for reasons other than adultery, he will stand liable to judgment, for his actions lead her into sin. Moreover, he himself becomes an adulterer who takes her as his wife, for if no one had claimed her, she might have reconciled with her original husband and submitted to him."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"The understanding of marriage as a sacred union between two individuals forming one flesh inherently leads to the prohibition of divorce. Only a breach of this sacred union, such as infidelity, can justify its legal termination. Other factors—such as age differences, varying thoughts, and actions—do not affect the profound physical and spiritual connection shared by the couple and thus are not sufficient grounds for divorce. Although Christ does not outright forbid divorce, He does not endorse it either (Mark 10:5ff). In recognizing the rights of individuals, particularly women, Moses permitted divorce for various causes. Jesus Christ referred to these justifications as a result of people's hardness of heart (Matt. 19:8)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Christ the Redeemer, as the definitive lawgiver of the New Covenant, entirely sets aside the written code of the Old Testament as conveyed by Moses and reveals the profound holiness and authority inherent in God’s original design for marriage. He proclaims: \\"Whosoever divorces his wife, except for the cause of adultery,\\"—when a woman is unfaithful to her husband—\\"he causes her to commit adultery,\\" allowing her the opportunity to betray her living husband by joining herself to another. Furthermore, “whoever marries a divorced woman commits adultery.” Had he not taken her as his own, she might have reconciled with her first husband. The sanctity and purity of the marital bond are paramount, as God established the union of husband and wife, blessing and sanctifying it for life: “and the two shall become one flesh; what God has joined together, let no man separate.” The sole reason the Lord permits divorce is in cases of infidelity; when either spouse is unfaithful, the sacred bond of marriage may be severed. Nevertheless, even in such circumstances, the Church, which serves as the guardian and interpreter of Christ's Law, mandates that the offending spouse is barred from remarrying. As St. John Chrysostom notes, Christ closed the door for the wife of an unfaithful man to take another husband in an effort to uphold her fidelity and purity, even against her own desires. Thus, Christ the Redeemer does not abolish the old law but uncovers its original rigor, purity, and sanctity. By allowing divorce solely on the basis of adultery, He underscores the significance of chastity. If a husband were compelled to retain such a wife, who had engaged in multiple relationships, he would be promoting adultery."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The contrast between the Old and New Covenants is striking. Under the Old Covenant, a husband had the right to dismiss his wife if he found her displeasing, issuing her a certificate of divorce. However, the New Covenant strictly prohibits all divorces, except in cases of acknowledged infidelity by one partner. This distinction is clarified by Christ in response to the Pharisees' inquiry: “Because of your hard-heartedness, He answered them, Moses commanded you to let your wives go. For this cause shall a man leave his father and mother, and shall cleave unto his wife: and the two shall become one flesh. For God has joined them together, let not man separate them” (Matthew 19:8, 4-6). From the Savior's words, it becomes clear that God did not endorse divorce even in the Old Testament; rather, He allowed it to prevent the Jews from committing even greater sins due to their stubbornness. Jesus Christ, who established the New Covenant, aimed to restore His Church to the purity and innocence lost through Adam’s sin. He sanctified Christian marriage and made it indissoluble. Just as the original marital union, ordained by God in Eden, was meant for the procreation of innocent offspring, so too is Christian marriage intended to bring forth children within the Church of Christ, blessed by the grace of Baptism. This is why St. Paul refers to Christian marriage as a profound mystery, reflecting the union between Christ and the Church. He instructs husbands to love their wives as Christ loved the Church, sacrificing Himself for her salvation, and to remain united with her, bearing her weaknesses with boundless compassion. Likewise, he exhorts wives to submit to their husbands as the Church submits to Christ, in all virtue and holiness, so that holy offspring may arise from their blessed union, destined for eternal life (Eph. 5:22-33)."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The fundamental nature of the marriage covenant, as depicted in the teachings of the Old Testament, rests upon the joys and fulfillment found within marital happiness experienced by the husband and father. Consequently, the Old Testament law permitted divorce when aversion replaced the love that fosters marital joy. “If a man,” states Deuteronomy, “takes a wife and becomes her husband, and she does not find favor in his eyes because he discovers something objectionable in her, he is to write her a certificate of divorce and give it to her, sending her away from his house... he may not take her again to be his wife” (Deuteronomy 24:1-4). In contrast, the New Testament Lawgiver does not primarily address the obligation for a husband to provide his wife with a letter of divorce, nor does He focus on the repercussions of a divorce already enacted; rather, He emphasizes the motives behind divorce and the very concept of divorce itself. He identifies the core of marriage in the responsibilities entrusted to both spouses by the Creator of this sacred union (Matthew 19:4-5), with the fulfillment of these responsibilities leading to heavenly rewards, thus they should be valued above any earthly pleasure. Therefore, spouses are unable to dissolve their bond, similar to how no individual can disregard the duties mandated by divine law. \\"But I say unto you, that whosoever letteth his wife go, except for the cause of fornication, causeth her to commit adultery, and whosoever shall marry her that is divorced committeth adultery\\" (Matthew 19:9). The primary intent of the marital bond—and, consequently, the foremost duty of the spouses—is to refrain from fornication for themselves and to protect one another from it. Yet, when a husband sends his wife away, what is his culpability according to the Lord’s teachings? He bears guilt because he commits adultery; thus, he fails not only to safeguard his wife from fornication but also leads her into it. Clearly, he is accountable for this as a source of temptation. Should such a wife enter another marriage, that union will be deemed adulterous, for Jews differentiate between adultery and legitimate cohabitation based on shifts in marital partners (John 4:16-18). However, a husband who sends away his wife is held responsible for her adultery only if it occurs after the divorce, as a result of that action. If her adultery or fornication initiated during the marriage, he is no longer culpable for it. It is therefore clarified, \\"Except for the cause of fornication.” This phrase confines the husband’s accountability for the actions of his ex-wife and permits divorce in part, particularly as a means of absolving the husband from the obligations stemming from an unfaithful wife. This allowance is further elaborated in Matthew 19:9, where the phrase \\"except for the cause of fornication\\" illustrates the husband’s innocence when he not only releases an unfaithful wife but also enters into another marriage."}]}
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