Matthew 19:7

KJV

They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

KJV (with Strong's)

They say {G3004} unto him {G846}, Why {G5101} did Moses {G3475} then {G3767} command {G1781} to give {G1325} a writing {G975} of divorcement {G647}, and {G2532} to put {G630} her {G846} away {G630}?

Complete Jewish Bible

They said to him, "Then why did Moshe give the commandment that a man should hand his wife a get and divorce her?"

Berean Standard Bible

“Why then,” they asked, “did Moses order a man to give his wife a certificate of divorce and send her away?”

American Standard Version

They say unto him, Why then did Moses command to give a bill of divorcement, and to put her away?

Commentary

### SUMMARY
In Matthew 19:7, the Pharisees challenge Jesus' teaching on the sanctity and permanence of marriage by attempting to trap Him with a question rooted in their interpretation of the Mosaic Law. Their inquiry, "Why did Moses then command to give a writing of divorcement, and to put her away?", reveals a legalistic mindset focused on a perceived loophole rather than God's original design for marriage, setting the stage for Jesus to clarify the true intent of the Law and the divine will concerning divorce.

### CONTEXT
* **Literary Context:** This verse is a direct response from the Pharisees to Jesus' profound declaration regarding marriage in the preceding verses. In [Matthew 19:4-6](/matthew/19-4-6 "Matthew 19:4-6 - Jesus on Marriage and Creation"), Jesus appeals to the creation narrative, quoting [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Creation of Man and Woman") and [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union"), to establish God's foundational design for marriage as a lifelong, indissoluble union where "the two shall become one flesh" and "what therefore God has joined together, let no one separate." The Pharisees, seeking to test Him and perhaps discredit His authority, immediately pivot to the Mosaic Law, specifically the provision for a certificate of divorce found in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"). Their question is not an honest inquiry but a strategic attempt to force Jesus into a contradiction: either He contradicts Moses, or He contradicts His own teaching on God's ideal.
* **Historical & Cultural Context:** First-century Jewish society recognized divorce, primarily for men, though the grounds for it were a subject of intense debate between the rabbinic schools of Hillel and Shammai. The School of Shammai held a stricter view, limiting grounds for divorce to sexual immorality, while the School of Hillel adopted a much more lenient stance, allowing divorce for almost any reason, including a wife burning a meal or simply displeasing her husband. The "writing of divorcement" (Hebrew: *sepher keritut*) was a legal document required by [Deuteronomy 24:1-4](/deuteronomy/24-1-4 "Deuteronomy 24:1-4 - Divorce and Remarriage") that formally dissolved the marriage, protected the woman from accusations of adultery if she remarried, and allowed her to do so. In a patriarchal society, this provision, while allowing divorce, also served to regulate it and provide some legal protection for the divorced woman, preventing arbitrary abandonment without any formal documentation. The Pharisees' question reflects this cultural reality and their reliance on the legalistic interpretations prevalent at the time.
* **Key Themes:** This verse powerfully contributes to several key themes within Matthew's Gospel and broader biblical theology. Foremost is the **Interpretation of Scripture**, as the Pharisees demonstrate a legalistic and superficial understanding of the Mosaic Law, misrepresenting Moses' allowance as a "command" rather than a concession. This sets up Jesus' authoritative re-interpretation, which moves beyond the letter to the spirit and original intent of the Law, highlighting His role as the ultimate interpreter and fulfiller of God's Word (as seen in [Matthew 5:17-20](/matthew/5-17-20 "Matthew 5:17-20 - Jesus Fulfills the Law")). Another crucial theme is the **Tension Between God's Ideal and Human Compromise**. Jesus' teaching contrasts God's perfect, original design for marriage, established at creation, with the provisions made in the Law due to the "hardness of men's hearts" ([Matthew 19:8](/matthew/19-8 "Matthew 19:8 - Hardness of Hearts")). This highlights the reality of human sinfulness and its impact on divine institutions. Finally, the passage directly addresses the **Nature and Permissibility of Divorce**, compelling Jesus to clarify its painful reality within the context of God's will and the fallen human condition.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **say (Greek, _légō'_):** From G3004, a primary verb meaning "to lay forth," or figuratively, "to relate (in words)." This word indicates a systematic or set discourse, suggesting the Pharisees' question was not a casual inquiry but a deliberate, calculated challenge, part of a formal debate or test.
* **command (Greek, _entéllomai'_):** From G1781, meaning "to enjoin," "give charge," or "give command." The Pharisees' use of this word is critical, as they present Moses' provision as an absolute command, implying a divine imperative for divorce, rather than a regulation or concession. This misrepresentation is central to Jesus' subsequent correction.
* **divorcement (Greek, _apostásion'_):** From G647, meaning "something separative," specifically "divorce" or "a writing of divorcement." This term refers to the legal document that formally severed the marriage bond, allowing the woman to remarry. Its presence in the question underscores the legalistic framework through which the Pharisees viewed marriage and its dissolution.

#### Verse Breakdown
* **"They say unto him":** This opening phrase immediately establishes the adversarial nature of the encounter. "They" refers to the Pharisees, who have approached Jesus with the specific intent to "test him" ([Matthew 19:3](/matthew/19-3 "Matthew 19:3 - Pharisees Test Jesus")). Their address to Jesus is not one of humble inquiry but of challenge, setting the stage for a theological and legal debate.
* **"Why did Moses then command":** This is the crux of the Pharisees' challenge. They frame Moses' provision for a "writing of divorcement" not as a concession or a regulation of a regrettable practice, but as a direct divine "command." This mischaracterization of the Mosaic Law is what Jesus will directly address, clarifying that Moses "permitted" it due to human hardness of heart, rather than "commanding" it.
* **"to give a writing of divorcement":** This refers to the *get*, or bill of divorcement, mandated in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"). The Pharisees highlight the legal mechanism that allowed for the dissolution of marriage, emphasizing the formal, sanctioned aspect of divorce within their legal tradition. They see this as an inherent part of the Law, seemingly at odds with Jesus' teaching on the permanence of marriage.
* **"and to put her away?":** This phrase, synonymous with divorce, refers to the act of sending a wife away from the marital home. It underscores the practical outcome of the "writing of divorcement." The Pharisees present this as a divinely sanctioned act, implying that if Moses (God's prophet) commanded it, then Jesus' stricter view on marriage must be in error or in contradiction with the Law.

#### Literary Devices
Matthew 19:7 employs several literary devices to convey its meaning and set the stage for Jesus' teaching. The most prominent is **Interrogation**, as the verse is framed as a direct question from the Pharisees to Jesus. This is not a genuine search for truth but a **Rhetorical Question** designed to trap Jesus, forcing Him to choose between contradicting Moses (and thus the Law) or contradicting His own teaching on the sanctity of marriage. This creates a dramatic **Conflict** between the legalistic interpretation of the Pharisees and Jesus' deeper understanding of God's original intent. The verse also implicitly uses **Contrast**, highlighting the tension between God's ideal for marriage (as Jesus established in the preceding verses) and the human compromise or concession found in the Mosaic Law due to sin. This sets up the subsequent explanation of **Legalism versus Grace**, where Jesus transcends the mere letter of the Law to reveal its underlying spirit and purpose.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 19:7 serves as a crucial pivot point, allowing Jesus to address the profound theological tension between God's perfect design for marriage and the realities of human sinfulness. The Pharisees' question, rooted in a legalistic interpretation of the Mosaic Law, forces a clarification of divine intent versus human concession. While Moses' provision for divorce was a practical regulation in a fallen world, protecting women in a patriarchal society, it was never God's ideal. Jesus' subsequent teaching reveals that marriage, as established at creation, reflects a divine covenant of lifelong unity, mirroring God's own faithfulness. The discussion highlights that the Law, while holy and good, was given to a sinful people, and some provisions were made not as commands for ideal behavior, but as concessions to human brokenness, pointing towards the need for a deeper, redemptive work that could restore humanity to God's original design.

* [Malachi 2:16](/malachi/2-16 "Malachi 2:16 - God Hates Divorce")
* [Mark 10:2-9](/mark/10-2-9 "Mark 10:2-9 - Jesus' Teaching on Divorce")
* [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union")

### REFLECTION AND APPLICATION
Matthew 19:7 compels us to examine our own understanding and application of God's Word. Like the Pharisees, we can sometimes approach scripture with a legalistic mindset, seeking loopholes or justifications for our own desires rather than humbly seeking God's perfect will. This passage reminds us that God's ideal for marriage is a sacred, lifelong covenant, a reflection of His own faithfulness and the unity He desires for His people. While the reality of sin has brought brokenness and divorce into the world, Jesus' teaching calls us to aspire to God's original design, to pursue reconciliation, and to recognize the gravity of marital vows. For those who have experienced the pain of divorce, this passage, when read in its full context, also offers grace and understanding, acknowledging the "hardness of hearts" that can lead to such outcomes, without condemning individuals. It challenges us to look beyond the letter of the law to the heart of God, seeking His transformative power to heal and restore relationships, and to uphold the sanctity of marriage within our communities.

#### Questions for Reflection
* **How might we, like the Pharisees, misinterpret or selectively apply scripture to justify our own perspectives or actions?**
* **What does Jesus' emphasis on God's original design for marriage teach us about the sanctity and permanence of this covenant?**
* **How can the church both uphold God's ideal for marriage and extend grace and compassion to those who have experienced the pain of divorce?**
* **In what ways does our understanding of "hardness of heart" help us grasp the complexities of human relationships and God's provisions within them?**

### FAQ

**Did Moses truly "command" divorce, as the Pharisees claimed?**

Answer: No, Moses did not "command" divorce. Jesus clarifies in [Matthew 19:8](/matthew/19-8 "Matthew 19:8 - Moses Permitted Divorce") that Moses "permitted" or "allowed" the giving of a certificate of divorce "because of the hardness of your hearts." This was a concession, a regulation for a practice that already existed due to human sinfulness, rather than a divine mandate for divorce. God's original intent for marriage, as Jesus points out by referencing [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Creation of Man and Woman") and [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union"), was a lifelong, indissoluble union. Moses' provision served to protect the woman in a patriarchal society by requiring a formal document, preventing arbitrary abandonment and allowing her to remarry legally.

**What was the purpose of the "writing of divorcement" mentioned in this verse?**

Answer: The "writing of divorcement" (Greek: *biblion apostasiou*, Hebrew: *sepher keritut*) was a legal document required by the Mosaic Law, specifically [Deuteronomy 24:1-4](/deuteronomy/24-1-4 "The Law of Divorce and Remarriage"). Its primary purpose was to legally sever the marital bond between a man and a woman, making the divorce official. This document protected the divorced woman by providing proof that she was no longer married, thus preventing accusations of adultery if she chose to remarry. It also granted her the legal right to remarry, providing a measure of security and dignity in a society where a woman's status was largely tied to her marital state.

**How does Jesus' teaching on marriage and divorce differ from the Pharisees' understanding?**

Answer: Jesus' teaching fundamentally differs from the Pharisees' understanding by elevating God's original creation design for marriage above legalistic interpretations of the Mosaic Law. The Pharisees focused on the letter of the law, viewing Moses' provision as a command that allowed for divorce on various grounds. Jesus, however, goes back to the beginning ([Matthew 19:4](/matthew/19-4 "Matthew 19:4 - Jesus References Creation")), emphasizing that God's intent was for marriage to be a lifelong, "one flesh" union that man should not separate. He clarifies that Moses' allowance was a concession to human sin ("hardness of hearts"), not an endorsement of divorce as God's ideal. Jesus thus re-establishes the sanctity and permanence of marriage, while the Pharisees sought to exploit a legal provision for their own convenience or to trap Jesus.

### CHRIST-CENTERED FULFILLMENT
Matthew 19:7, with the Pharisees' challenge to Jesus, serves as a profound moment where Christ's authority as the ultimate interpreter and fulfiller of the Law is powerfully demonstrated. By appealing to creation rather than merely the Mosaic concession, Jesus reveals that He is not only greater than Moses but also the very embodiment of God's original design and redemptive purpose. His teaching transcends the legalistic letter of the Law, pointing to the spirit of God's heart and the perfect will for humanity. In Christ, the "hardness of hearts" that necessitated Moses' concession is addressed and overcome. Through His atoning work, Jesus provides the grace and power for humanity to live in accordance with God's original intentions, including the sacred covenant of marriage. He Himself is the faithful Bridegroom, and the Church is His bride, a relationship that perfectly exemplifies the "one flesh" union (as beautifully described in [Ephesians 5:25-32](/ephesians/5-25-32 "Ephesians 5:25-32 - Christ and the Church as Bride and Groom")). Thus, Jesus' response in Matthew 19:7-9 is not merely a legal ruling but a revelation of His redemptive mission: to restore what was broken by sin, to empower believers to live out God's ideal, and to offer forgiveness and new life even in the face of human failure and the painful realities of divorce, pointing all to the ultimate covenant faithfulness found in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 24:1

¶ When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.

Deuteronomy 24:4

Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.

Matthew 5:31

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

Mark 10:4

And they said, Moses suffered to write a bill of divorcement, and to put [her] away.

Malachi 2:16

For 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.

Matthew 1:19

Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily.

Jeremiah 3:8

And 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.