A husband is not to divorce his wife. 1 Cor 6:11
A wife is not to depart from her husband. Even if she does depart, let her remain unmarried. 1 Cor 6:10-11
The Gospel of Matthew was written for observant Jews in the first century A.D. The Gospel's aim was to convince Jewish people that this new teaching was not a departure from Judaic law but a furtherance and fulfillment of the law. In the Sermon on the Mount, Chapter 5, the Gospel enumerates the sentiments and ethical rules or guidelines of this new teaching. Although this was a large event, it is not mentioned in the other three Gospels.
The Sermon begins with the Beatitudes, the "Blesseds..." Then come the rules. Some teach the Sermon on the Mount as though the rules in Chapters 5, 6, 7 were intended for all believers. Matt 5:1-2 makes it clear that the disciples came to Jesus on the mountain and Jesus taught them, the disciples, not the multitudes gathered on the hillside. In the Koine Greek New Testament text (http://www.sacred-texts.com/bib/gnt/mat005.htm), the pronoun used is the standard 3rd person plural masculine accusative autous, meaning "them" and referring to the most recent noun mathehtai, "disciples" or "students." Pronouns in Koine and Attic Greek are declined (change shape depending on what or who they refer to) and refer to the most recent noun which agrees in number, sex and gender. In this case, that is the disciples, not the multitudes who had been following Jesus. (Also, see end of this file for Greek grammar book ref)
On the other hand, the text is contradictory. In the example above, the text refers to the disciples, as already noted, but in Matt 7:28, the text refers to the crowd, or multitude, "ohkloi", as being astonished at the teachings. Are all of these rules that accompany the Sermon on the Mount heard by all believers, then? Like many religious texts throughout the world, these passages are marked by contradiction and enable teachers of these texts to validate multiple interpretations.
In Matt 5:19, Jesus refers to these "commandments" but breaking these rules does not mean one cannot enter the kingdom of heaven, only that one is "least in the kingdom of the heavens." On the other hand, Jesus says that anyone who calls a brother a fool shall be subject to the fires of hell (5:22). Unless the fires of hell are in heaven, these rules seem like pretty serious business. So which is it? In Matt 7:24 Jesus calls them sayings or discourses, using the plural of "logos" for word or utterance. Are these commandments with consequences or simply exhortations, strong advice to be followed if we like? In Matt 5:20, Jesus tells the disciples that they must be more righteous than the scribes and Pharisees or they won't get into heaven.
In Matt 5:16, Jesus tells the disciples "Let your light so shine before men" but in 6:1 he tells them not to do charitable acts in public. Contradiction is a tried and true story-telling technique in both religious and secular texts. We can guess that authors like Chaucer and Shakespeare learned the effectiveness of contradiction from the fiery arguments that have erupted during the centuries over the interpretation of many Bible passages.
Many of the rules in Chapters 5, 6, 7 are strict. Some rules are rather extreme. In Matt 5:29-30 Jesus tells the disciples that they should amputate their hands or gouge their eyes if those body parts cause the disciples to sin. In Matt 5:39, Jesus encourages the disciples to go beyond gracious. If someone hits them on the one cheek, a disciple should turn the other cheek. In Matt 5:48, Jesus tells the disciples that "You shall be perfect just as your Father in heaven is perfect."
The audience for Matthew's Gospel would have been familiar with a special set of rules for the clergy. The entire chapter of Leviticus is a set of rules for the priestly class. In Matt 6, the rules keep on coming. As mentioned, the disciples are told not to do any charitable deeds in public (6:1). In Matt 6:6-7, Jesus tells the disciples not to pray in the synagogue nor out in the streets but to pray in secret to the Father. Most clergy and Christians disregard this rule and pay attention only to the words of the prayer itself, the Lord's Prayer that begins "Our Father in Heaven..." In Matt 6:19, Jesus tells the disciples not to accumulate "treasures" and many Caholic priests do not own goods in observance of this rule. Most clergy of Protestant sects disregard this rule as well. In Matt 6:32-34, Jesus tells the disciples not to be like the Gentiles and yearn for goods and other comforts. Most Protestant clergy do not follow this rule.
Not quite done with all the rules, Chapter 7 begins with an admonition against judging other people. Then Jesus tells his disciples the Golden Rule found in all ethical systems or religions in one of two forms. Jesus uses the positive form: we should do unto others as we would like others to do to us.
In Mark 12:28-34 we are told that the two most important commandments are 1) to love God with all our heart, mind and soul; and 2) love our neighbors as ourselves.
In Luke 10:25-28 a lawyer asks Jesus what are the commandments that will allow a person to "inherit eternal life." Jesus answers with the two commandments above. Now these are not just the most important commandments, but the only necessary commandments.
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The Rules of the Infinitive in Biblical Greek, Votow, 1896.
Explaining the various forms of infinitive: present (ongoing), or aorist (completed or occurring once)
http://greek-language.com/grammar/14_Infinitives.html
