(7) They say unto him.--The question comes apparently from the advocates of the laxer school. They fell back from what would seem to them a vague abstract principle upon the letter of the Law. Was Moses, the great lawgiver, sanctioning what God had forbidden? Would the Prophet of Nazareth commit Himself to anything so bold as that?

Verse 7. - Why did Moses then command? If, as you assert, God ordained that marriage should be indissoluble, how comes it that Moses commanded (ἐνετείλατο) us to practise divorce, and prescribed rules as to its conduct? They are referring to Deuteronomy 24:1, 2. Jesus had escaped the trap which was laid for him, and foiled them by the very words of Scripture and the plain intention of the first institution. But they see their way to opposing the authority of the great lawgiver to the dictum and interpretation of this new Teacher. It cannot be supposed, they argue, that Moses would enjoin a practice condemned by the Word of God; therefore, if you abide by your exposition, you contradict Moses. A writing of divorcement. The man who desired to divorce his wife could not effect this separation by mere word of mouth or by violent ejectment; he must have a written document formally prepared and witnessed, necessitating certain delay and publicity. In regulating the method of divorce and giving rules which prevented it from being undertaken rashly and lightly, Moses could not justly be said to have commanded it. There were also two cases in which he absolutely forbade divorce (see Deuteronomy 22:13-19; Deuteronomy 22:28, 29).

19:3-12 The Pharisees were desirous of drawing something from Jesus which they might represent as contrary to the law of Moses. Cases about marriage 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 asking whether they had not read the account of the creation, and the first example of marriage; thus pointing out that every departure therefrom 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 us for, and preserve us to, the kingdom of heaven. When the gospel is really embraced, it makes men kind relatives and faithful friends; it teaches them to bear the burdens, and to bear with the infirmities of those with whom they are connected, to consider their peace and happiness more than their own. As to ungodly persons, it is proper that they should be restrained by laws, from breaking the peace of society. And we learn that the married state should be entered upon with great seriousness and earnest prayer.They say unto him,.... 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 on Matthew 5:31