What therefore God hath joined together - Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life. See Kypke in loco.

The finest allegorical representation of the marriage union I have met with, is that antique gem representing the marriage of Cupid and Psyche, in the collection of the duke of Marlborough: it may be seen also among Baron Stoch's gems, and casts or copies of it in various other collections.

1. Both are represented as winged, to show the alacrity with which the husband and wife should help, comfort and support each ether; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before it can be expressed.

2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimonial connections.

3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same instant both enlightens and warms them.

4. This chain is not iron nor brass, (to intimate that the marriage union is a state of thraldom or slavery), but it is a chain of pearls, to show that the union is precious, beautiful, and delightful.

5. They hold a dove, the emblem of conjugal fidelity, which they appear to embrace affectionately, to show that they are faithful to each other, not merely through duty, but by affection, and that this fidelity contributes to the happiness of their lives.

6. A winged Cupid, or Love, is represented as having gone before them, preparing the nuptial feast; to intimate that active affections, warm and cordial love, are to be to them a continual source of comfort and enjoyment; and that this is the entertainment they are to meet with at every step of their affectionate lives.

7. Another Cupid, or genius of love comes behind, and places on their heads a basket of ripe fruits; to intimate that a matrimonial union of this kind will generally be blessed with children, who shall be as pleasing to all their senses as ripe and delicious fruits to the smell and taste.

8. The genius of love that follows them has his wings shrivelled up, or the feathers all curled, so as to render them utterly unfit for flight; to intimate that love is to abide with them, that there is to be no separation in affection, but that they are to continue to love one another with pure hearts fervently. Thus love begins and continues this sacred union; as to end, there can be none, for God hath yoked them together.

A finer or more expressive set of emblems has never, I believe, been produced, even by modern refined taste and ingenuity. This group of emblematical figures is engraved upon an onyx by Tryphon, an ancient Grecian artist. A fine drawing was made of this by Cypriani, and was engraved both by Bartolozzi and Sherwin. See one of these plates in the second volume of Bryant's Analysis of Ancient Mythology, page 392.

Wherefore they are no more twain,.... They were two before marriage, but now no more so; not but that they remain two distinct persons,

but one flesh; or, as the Syriac, Arabic, Persic, and Ethiopic versions read, "one body": hence the wife is to beloved by the husband as his own body, as himself, as his own flesh, Ephesians 5:28.

what therefore God hath joined together; or, by the first institution of marriage, has declared to be so closely united together, as to be, as it were, one flesh, and one body, as husband and wife are;

let no man put asunder; break the bond of union, dissolve the relation, and separate them from each other, for every trivial thing, upon any slight occasion, or for anything; but what is hereafter mentioned. The sense is, that the bond of marriage being made by God himself, is so sacred and inviolable, as that it ought not to be dissolved by any man; not by the husband himself, or any other for him; nor by any state or government, by any prince or potentate, by any legislator whatever; no, not by Moses himself, who is, at least, included, if not chiefly designed here, though not named, to avoid offence: and God and man being opposed in this passage, shows, that marriage is an institution and appointment of God, and therefore not to be changed and altered by man at his pleasure; this not merely a civil, but a sacred affair, in which God is concerned.

What (ὃ)

Not those. Christ is contemplating, not the individuals, but the unity which God cemented; and so Wyc., that thing that God enjoined; i.e., knit together. The aorist tense (denoting the occurrence of an event at some past time, considered as a momentary act) seems to refer to the original ordinance of God at the creation (Matthew 19:4).

Wherefore they are no more twain, but one flesh. What therefore God hath {e} joined together, let not man put asunder.

(e) Has made them yokefellows, as the marriage itself is called a yoke, by a borrowed kind of speech.

19:6 What therefore God hath joined together. If God hath so joined them that the twain are one, no human ordinance has the right to separate them.

19:3-12 The Pharisees were desirous of drawing something from Jesus which they might represent as contrary to the law of Moses. Cases about marriage have been numerous, and sometimes perplexed; made so, not by the law of God, but by the lusts and follies of men; and often people fix what they will do, before they ask for advice. Jesus replied by asking whether they had not read the account of the creation, and the first example of marriage; thus pointing out that every departure therefrom was wrong. That condition is best for us, and to be chosen and kept to accordingly, which is best for our souls, and tends most to prepare us for, and preserve us to, the kingdom of heaven. When the gospel is really embraced, it makes men kind relatives and faithful friends; it teaches them to bear the burdens, and to bear with the infirmities of those with whom they are connected, to consider their peace and happiness more than their own. As to ungodly persons, it is proper that they should be restrained by laws, from breaking the peace of society. And we learn that the married state should be entered upon with great seriousness and earnest prayer.