And they said<\/strong>,…. By way of reply,<\/p>\n Moses suffered to write a bill of divorcement, and to put her away<\/strong>, Moses did not command them to divorce their wives, only suffered them to do so: and gave orders that if they could not bear that they should live with them, but would divorce them, that they should give them a bill, which should certify, they were so divorced, and then send them out of their houses, free to marry other men; this law, or permission, is in De 24:1<\/span>, of the form of a bill of divorcement,<\/p>\n [See comments on Mt 5:31]<\/span>.<\/p>\n To write a bill of divorcement and to put her away <\/B> ( <\/SPAN><\/span>). The word for “bill” (<\/SPAN><\/span>) is a diminutive and means “little book,” like the Latin libellus<\/I>, from which comes our word libel<\/I> (Vincent). Wycliff has it here “a libel of forsaking.” This same point the Pharisees raise in Mt 19:7<\/span>, showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause. That was the popular view as now. See on Mt 19:7<\/span> for this and for discussion of “for your hardness of heart” (<\/SPAN><\/span>). Jesus expounds the purpose of marriage (Ge 2:24<\/span>) and takes the stricter view of divorce, that of the school of Shammai. See on Mt 19:1-12<\/span> for discussion. Mr 10:10<\/span> notes that the disciples asked Jesus about this problem “in the house” after they had gone away from the crowd. <\/P> <\/p>\n Bill [] <\/SPAN><\/span>. See on Mt 19:7<\/span>. Diminutive. Lit., a little book; Lat., libellus, from which comes our word libel, a written accusation. Accordingly Wyc. has a libel of forsaking, and Tynd. a testimonial of her divorcement.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And they said,” (hoi de eipan) “Then they said,”<\/strong> with an air of egomania that their adulterous flesh craved, for a personal standard, that permitted,<\/p>\n 2) “Moses suffered to write a bill of divorcement,”<\/strong> (epetrepsen Mouses biblion apostasiou grapsai) “Moses permitted to write a document of divorce,” Deu 24:1-4<\/span>.<\/p>\n 3) “And put her away.”<\/strong> (kai apolusai) “And to dismiss those joined in marriage contract” Mat 5:31-32<\/span>, to put her out of his house, or out of his household.<\/p>\n <\/strong><\/p>\n ‘And they said, “Moses allowed the giving of a Certificate of Divorce and to put her away.”<\/p>\n Their minds automatically concentrated on Deu 24:1<\/span>, for that was the only place in the Law where divorce was mentioned. In that verse God, through Moses, had made provision for the protection of women who were turned out of the houses by their husbands. The decree was that they could not just be turned away, but had to be given an official Certificate of Divorce so that it was clear to all that they were seen as free to be able to marry again. But to the Scribes this had become Moses’ official ruling, and was therefore seen as revealing the will of God. (It was seen as their responsibility to apply the Law to every situation, so that as this was the only passage that dealt with the subject it had become the basis of their positions).<\/p>\n 4 And they said, Moses suffered to write a bill of divorcement, and to put her<\/em> away. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 4. Moses suffered to write<\/strong> ] Not commanded. There is a difference between a permission and a precept, properly so called. See Trapp on “<\/em> Mat 19:7 “<\/em> Non statim probat Deus quod permittit, <\/em> God approves not presently whatsoever he permits. <\/p>\n 4.<\/strong> ] <\/strong> is emphatic. Moses gave an express permissory injunction.<\/p>\n suffered = allowed. <\/p>\n a bill of divorcement. Reference to Pentateuch (Deu 24:1). <\/p>\n a bill. Greek. biblion (Dim), a little book or scroll. Latin. libeilus, whence one “libel” = a written accusation. <\/p>\n 4.] is emphatic. Moses gave an express permissory injunction.<\/p>\n Deu 24:1-4, Isa 50:1, Jer 3:1, Mat 1:19, Mat 5:31, Mat 5:32, Mat 19:7 <\/p>\n Reciprocal: Deu 31:9 – Moses<\/p>\n 4<\/p>\n They stated the law correctly as far as they went, and that law may be seen in Deu 24:1.<\/p>\n Mar 10:4. See on Mat 5:31, which is precisely the same.<\/p>\n Verse 4 <\/p>\n Referring to a regulation of the Jewish code, recorded Deuteronomy 24:1-4. The Savior here speaks of the Mosaic law as regulating the mode of doing that which was in itself contrary to the will of God. It is often necessarily so with laws that are municipal in their character. The guide, in the establishment of them, is not altogether what is absolutely right, but what is expedient and practicable, in the existing state of things. Hence it is often necessary to restrain and regulate what it is impossible to prevent.<\/p>\n Mark 10:7,8. The words And said are to be understood at the commencement of these verses; for the verses are quoted from Genesis 2:24, as the language used by Jehovah, expressive of his original design in regard to the sexes. The Savior resumes his own remarks at Mark 10:9. The argument is, that the law which the Pharisees quoted was a municipal regulation, adapted to circumstances, but that for the true principle which was to decide the question, in a moral point of view, they must go back to the declaration of God himself, made at the original institution of the ordinance of marriage.–Twain; two.<\/p>\n Mark 10:11,12. That is, from ordinary causes, such as disagreement or change of feeling. That the Savior did not here include cases of great crime, is evident from the form of the question, Matthew 19:3, and also from the answer, as recorded Matthew 19:9.<\/p>\n The Pharisees viewed Moses’ permission as God’s desire, but Jesus viewed it as a divine concession.<\/p>\n "A distinction has to be made between that which sets forth the absolute will of God, and those provisions which take account of men’s actual sinfulness and are designed to limit and control its consequences. Whereas the Ten Commandments (in this connection Exod. xx. 14) and such passages as the verses quoted in Mar 10:6-8 represent God’s absolute command, Deut. xxiv. 1 is a divine provision to deal with situations brought about by men’s sklerokardia<\/span> [hardness of heart] and to protect from its worst effects those who would suffer as a result of it. (Much that is contained in the O.T. falls within the category of such provisions.)" [Note: Cranfield, p. 319.] <\/span><\/p>\n And they said, Moses suffered to write a bill of divorcement, and to put [her] away. And they said,…. By way of reply, Moses suffered to write a bill of divorcement, and to put her away, Moses did not command them to divorce their wives, only suffered them to do so: and gave orders that … Continue reading “Exegetical and Hermeneutical Commentary of Mark 10:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24579","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24579","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24579"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24579\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24579"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24579"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24579"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"