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Of Eunuchs and predators: Matthew 19:1-12 in a cultural context - Critical Essay
Biblical Theology Bulletin, Winter, 2003 by Carmen Bernabe
Matthew 19:1-12 presents a controversy between Jesus and the Pharisees concerning the conditions under which a married man might divorce his wife. In this essay, I hold the view that the point at issue is less one of divorce and more one of a contrast between two forms of husband-wife relationship within a marriage: one, the traditional form maintained by the patriarchal system represented by the Pharisees; and the other, an alternative form that Jesus proposes to his disciples. This latter view derives from the values of the forthcoming kingdom, values that are quite different from those of the patriarchal system. Divorce is presented as one of several forms of relationship are that are exemplified or defined here. That is why Jesus moved on from the question of divorce to a lesson on husband-wife relationships. The consequences of these alternative relationships are alluded to, principally for male disciples. In the cultural context of the period, male honor depended, among other things, on the type of relations men might have with their wives, something that was defined by the general code for masculinity: dominance, aggressiveness, and demandingness. Deviations from the male role would lead to doubts about an individual's "manliness" and even to his "symbolic of social castration," and thus dishonor. In my opinion, this is what is depicted in Jesus' final paradoxical words (vv 10-12).
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Text Analysis
One of the first problems posed by the passage is its limits. While its beginning is clear, where does it end, at verse 9, 12 or 15?
The phrase "And it came to pass, that when Jesus had finished these sayings," and the geographical change of setting mark the beginning of the passage (v 1). A change of place again occurs in v 15, apparently signalling the end of the passage. However, the adverb (tote) and change of action in v 13 seem to indicate some kind of change which suggests at least a different setting, albeit linked to the previous one by way of concluding proof. There appears to be no doubt that vv 1-12 go together, as we will see below.
In the early days of the historical-critical method it was claimed that vv 1-9 and 10-12 should be separated. Yet today, very few authors are of the opinion that vv 10-12 trace back to a different time period. Some reasons why these verses are considered part of the previous verses include: the vocabulary which is the same throughout; the obvious connection to Jesus' teachings in the previous verses; and the common literary technique of the disciples' misunderstanding (Carter 1994:69). The theme of vv 10-12 continues the central theme of Jesus' teaching about a husband's attitude towards his wife in marriage. The disciples' observation: "If such is the case of a man with his wife, it is not expedient to marry" (v 10) could not be understood if we did not take the previous verses into account, and more importantly, what Jesus had just said (v 9). Therefore, vv 10-12 continue addressing the same problem raised in vv 3-9: the relations between husband and wife within marriage (Carter 2000: 382-84; 1994: 69-70; Barton 1994: 194-96; Quesnel). Resolving the issue of whether or not the statement in v 12 was once an autonomous logion--as some authors argued--is not a determining factor for determining the meaning of the passage.
Just as in Mark, the context in which this passage is found is one of Jesus' teaching about attitudes and values proper to the forthcoming kingdom of God in which the disciples will live. But Matthew further underscores this teaching, as chapters 18, the remainder of 19, and chapter 20 deal with the same topic: values which contrast with those of the patriarchal society of the time, and more precisely, with extant patriarchal expectations concerning relations among members of the household (see Carter 1994, who believes these chapters are to be understood against patriarchal household theory).
In comparison with Mark, the following Matthean features should be noted:
* Matthew emphasizes the teaching of alternative values throughout this context.
* The controversy moves along as the Pharisees ask Jesus two questions, each of which receive a "teaching response." The first response introduces the Creator's original intention for women and men in marriage (going beyond the scope of the Pharisees' question), and the second response refers to the saying that divorce is equal to adultery, both continuing the same theme of alternative relationships.
* Jesus' words on divorce appear in other parts of the Synoptics. The usual analysis postulates the existence of two sources: Q (Matt 5, 32-32; Lk 16) and Mk 10, 1-12. Matthew follows Mark here from 19:9 on and adds the clause "except it be for porneia." This insert was prepared for by Matthew's addition "for any cause" (v 3) at the outset. It reinforces the idea that there was a discussion about two different ways of reading the Scriptures in order to discover the will of God. This in turn points to some underlying problems in Matthew's community and to two different hermeneutical perspectives.
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