The Church Fathers on this verse

Deuteronomy 24:2Meaning & Commentary from the Church Fathers

And when she is departed, and marrieth another husband,

Douay-Rheims

וְיָצְאָ֖ה מִבֵּית֑וֹ וְהָלְכָ֖ה וְהָיְתָ֥ה לְאִישׁ־אַחֵֽר׃

Hebrew (Masoretic text)

The Church Fathers on this verse

3 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

As a demonstration of his disapproval of the act, which he did not recognize as a true union, he chose to address their weaknesses. Having stated, "that her first husband, who let her go, could not take her again to be his wife," he continued with “after she was defiled.” This phrase illustrates that engaging in a second union while the first husband is still alive is more of a defilement than a legitimate marriage. He purposefully did not use the term "after her marriage." Observe the words he spoke according to Christ. He also provided the rationale, "for this is an abomination before the Lord."

Cyrill of Alexandria

5th centuryChurch Father

It is unwise to bring back a woman who has been separated from her husband due to a sacred fault and has endured shame from another. This notion is further compounded by the reality that it borders on insanity; as it is stated, “an adulteress is mad and wicked” (Proverbs 18:23). Moreover, while one is explicitly prohibited from indulging in what is clearly shameful and universally condemned, it equally forbids disparaging what is honorable by labeling it as dishonorable. It is sinful both to cherish that which should be shunned and to deny oneself that which it is disgraceful to surrender. For “woe to them that call evil good, and good evil; that call darkness light, and light darkness; that call bitter things sweet, and sweet things bitter!” (Is. 5:20). Thus, he does not permit the estranged individual to be reclaimed, yet he also safeguards the integrity of the word and the character of the one who has yet to be revealed.

Jerome of Stridon

4th centuryChurch Father

Let this sister, who claims to have married another man due to coercion, understand that if she desires to partake in the body of Christ and does not wish to be labeled an adulteress, she must genuinely repent. However, her repentance should lead her to remain separate from the second man, who, in truth, is not a husband but an adulterer. If she finds this too difficult and feels unable to forsake the second husband whom she has loved, she should not overlook the suffering of the Lord. Let her heed the Apostle’s words: "you cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's meal and the meal of demons" (1 Cor. 10:21). Additionally, in another passage, it is asked: "What is the fellowship of light with darkness?

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What is the agreement of Christ with the Veliar?" (2 Cor. 6:15).

I share something that is not unfamiliar, but rather ancient, affirmed by the stature of the Old Testament. If a woman separates from her second husband and seeks reconciliation with her first husband, it is not permissible. In Deuteronomy, it is written: "But if any man take a wife, and live with her, and find no favor in his eyes... let him write her a bill of divorce and give it to her, and send her out of his house..." (Deuteronomy 24:1ff.). She cannot return to her first husband if she has been joined to another, as it is considered defilement in the sight of the Lord your God, so that you do not defile the land which the Lord is giving you as an inheritance. Thus, I implore you to encourage this woman and lead her towards salvation. Just as decayed flesh requires iron and cauterization, it is not the medicine that is at fault, but the wounds themselves, when the physician, with merciful yet firm compassion, does not hesitate to heal.

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