SEV Biblia, Chapter 19:7
Le dicen: ¿Por qué, pues, Moisés mandó dar carta de divorcio, y repudiarla?
Clarke's Bible Commentary - Matthew 19:7
Verse 7. Why did Moses then command to give a writing of divorcement?] It is not an unusual case for the impure and unholy to seek for a justification of their conduct from the law of God itself, and to wrest Scripture to their own destruction. I knew a gentleman, so called, who professed deep reverence for the sacred writings, and, strange as it may appear, was outwardly irreproachable in every respect but one; that was, he kept more women than his wife. This man frequently read the Bible, and was particularly conversant with those places that spoke of or seemed to legalize the polygamy of the patriarchs! A writing of divorcement] See the form of it in the note on "chap. v. 31".
John Gill's Bible Commentary
Ver. 7. They say unto him , etc.] That is the Pharisees, who object the law of Moses to him, hoping hereby to ensnare him, and expose him to the resentment of the people, should he reject that, as they supposed he would; why did Moses then command to give a writing of divorcement, and put her away ? referring to ( Deuteronomy 24:1) which they thought to be a contradiction, and what they knew not how to reconcile to the doctrine Christ had delivered, concerning the original institution of marriage, and the close union there is between a man and his wife, by virtue of it, and which is not to be dissolved by men. Concerning a writing of divorcement and the form, and manner of it, see Gill “Matthew 5:31” Ver. 8. He saith unto them , etc.] In answer to their objection; Moses, because of the hardness of your hearts, suffered you to put away your wives : in which may be observed, that, though it was by direction that Moses, in his system of laws, allowed of divorces; yet not God, but he is said to do it, because it was a branch of the political and judicial laws, by which the people of the Jews were governed under Moses, and whilst the Mosaic economy continued, and did not concern other people, and other times; and therefore it is said “you” and “your” wives, you Jews, and you only, and not the Gentiles. And so the Jews say f1023 , that the Gentiles have no divorces: for thus they represent God, saying; “in Israel I have granted divorces, I have not granted divorces among the nations of the world. R. Chananiah, in the name of R. Phineas, observed, that in every other section it is written, the Lord of hosts, but here it is written, the God of Israel; to teach thee, that the holy, blessed God does not join his name to divorces, but in Israel only. R. Chayah Rabbah says, ˆyçwryg ˆhl ˆya µywg , “the Gentiles have no divorces.”” Besides, this was a direct positive command to the Jews, as the Pharisees suggest in their objection; it was only a sufferance, a permission in some cases, and not in everyone; and that because of the hardness of their hearts; they being such a stubborn and inflexible people, that when they were once displeased there was no reconciling them; and so malicious and revengeful, that if this had not been granted, would have used their wives, that displeased them, in a most cruel, and barbarous manner, if not have murdered them: so that this grant was made, not to indulge their lusts, but to prevent greater evils; and not so much as a privilege and liberty to the men, as in favour of the women; who, when they could not live peaceably and comfortably with a man, might be dismissed and marry another: but from the beginning it was not so ; from the beginning of time, or of the creation, or of the world, or at the first institution of marriage, and in the first ages of the world, there was no such permission, nor any such practice. This was not the declared will of God at first, nor was it ever done by any good men before the times of Moses; we never read that Adam, or Seth, or Noah, or Abraham, put away their wives, upon any consideration; though in the latter there might have been some appearance of reason for so doing, on account of sterility, but this he did not; nor Isaac, nor Jacob, nor any of the “patriarchs”.
Matthew Henry Commentary
Verses 3-12 - The Pharisees were desirous of drawing something from Jesus which the might represent as contrary to the law of Moses. Cases about marriag 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 askin whether they had not read the account of the creation, and the firs example of marriage; thus pointing out that every departure therefro 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 u for, and preserve us to, the kingdom of heaven. When the gospel i really embraced, it makes men kind relatives and faithful friends; i teaches them to bear the burdens, and to bear with the infirmities of those with whom they are connected, to consider their peace an happiness more than their own. As to ungodly persons, it is proper tha they should be restrained by laws, from breaking the peace of society And we learn that the married state should be entered upon with grea seriousness and earnest prayer.
Greek Textus Receptus
λεγουσιν 3004 5719 V-PAI-3P αυτω 846 P-DSM τι 5101 I-ASN ουν 3767 CONJ μωσης 3475 N-NSM ενετειλατο 1781 5662 V-ADI-3S δουναι 1325 5629 V-2AAN βιβλιον 975 N-ASN αποστασιου 647 N-GSN και 2532 CONJ απολυσαι 630 5658 V-AAN αυτην 846 P-ASF
Vincent's NT Word Studies
7. Writing (biblion). Rev., bill. The word is a diminutive of biblov, which originally means the inner bark of the papyrus, used for writing, then a book or roll of this bark; hence a paper, bill.
