Matthew 19:7
They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
Original Language Analysis
λέγουσιν
They say
G3004
λέγουσιν
They say
Strong's:
G3004
Word #:
1 of 12
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
αὐτήν
her
G846
αὐτήν
her
Strong's:
G846
Word #:
2 of 12
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
Τί
Why
G5101
Τί
Why
Strong's:
G5101
Word #:
3 of 12
an interrogative pronoun, who, which or what (in direct or indirect questions)
Μωσῆς
did Moses
G3475
Μωσῆς
did Moses
Strong's:
G3475
Word #:
5 of 12
moseus, moses, or mouses (i.e., mosheh), the hebrew lawgiver
δοῦναι
to give
G1325
δοῦναι
to give
Strong's:
G1325
Word #:
7 of 12
to give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection)
ἀποστασίου
of divorcement
G647
ἀποστασίου
of divorcement
Strong's:
G647
Word #:
9 of 12
properly, something separative, i.e., (specially) divorce
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
10 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Cross References
Matthew 5:31It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:Mark 10:4And they said, Moses suffered to write a bill of divorcement, and to put her away.Malachi 2:16For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.Isaiah 50:1Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.Jeremiah 3:8And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.Matthew 1:19Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
Historical Context
In first-century Judaism, the schools of Hillel and Shammai debated the grounds for divorce. Hillel permitted divorce for almost any reason; Shammai restricted it to sexual immorality. The Pharisees sought to trap Jesus by forcing him to choose sides in this contentious rabbinic debate, potentially alienating either the strict or lenient factions.
Questions for Reflection
- How does Jesus's distinction between divine command and Mosaic permission apply to other Old Testament regulations that seem inconsistent with the New Covenant?
- What does this exchange reveal about the danger of using Scripture to justify what God merely tolerates?
- How should the church balance Christ's high standard for marriage with pastoral care for those affected by divorce?
Related Resources
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Analysis & Commentary
Why did Moses then command to give a writing of divorcement (βιβλίον ἀποστασίου, biblion apostasiou)—The Pharisees' question exposes their fundamental misunderstanding. Moses did not command (ἐντέλλομαι, entellomai) divorce; he permitted it as a regulatory concession to human hardness of heart (v. 8). The biblion apostasiou (certificate of divorce) in Deuteronomy 24:1-4 was a protective measure for women in a patriarchal society, not divine endorsement of divorce.
Jesus's response redirects them to creation's original design (Gen. 1:27, 2:24), establishing that God's ideal precedes and supersedes Mosaic accommodation. The law regulated sin's consequences without endorsing sin itself—a pattern seen throughout Torah's civil legislation.