Why did Moses permit divorce according to Mark 10:5? Overview Moses’ permission of divorce, referenced by Jesus in Mark 10:5, was not an endorsement of marital dissolution but a divinely-allowed concession to restrain human sin, protect the vulnerable, and point forward to the New-Covenant restoration of marriage in Christ. Old Testament Background—Deuteronomy 24:1-4 “When a man takes a wife and marries her, and she finds no favor in his eyes… he shall write her a certificate of divorce” (vv. 1-2). This civil statute: 1. Requires a written certificate (sefer keritut) establishing legal protection for the woman. 2. Forbids the first husband ever to remarry her after another marriage (v. 4), curbing serial exploitation. 3. Regulates a practice already occurring, placing boundaries around sin rather than initiating it. Hardness Of Heart—Theological Analysis Human rebellion (Genesis 6:5) manifests in relationships (Genesis 3:16). “Hardness of heart” denotes moral obstinacy that resists covenant faithfulness. Divine concessions (e.g., polygamy regulation, Levirate law) acknowledge fallen realities while preserving life and justice until redemptive fulfillment (Galatians 3:19). Concession, Not Command Jesus distinguishes descriptive law (what Israel was doing) from prescriptive ideal (Genesis 2:24). Moses “permitted” (ἐπέτρεψεν, Matthew 19:8) divorce; he did not “command” it. The allowance functions like a governor on a dangerous engine—limiting damage, never celebrating it. Protective Function For Women Ancient Near-Eastern cultures could dismiss wives verbally; Yahweh demands a document, witnesses, and legal finality. Ketubah fragments from Nahal Hever (c. 1st cent.) mirror Deuteronomy 24’s concerns, evidencing historical practice. The certificate freed a woman to remarry honorably, securing financial provision (Exodus 21:10-11). Malachi 2:16 condemns treacherous divorce, signaling that the concession never negated God’s hatred of marital faithlessness. Civil Regulation Amid Sin Israel’s civil code merges moral absolutes (Decalogue) with case law addressing situational evil. By isolating permissible grounds, Moses curtailed arbitrary repudiation, limited male dominance, and underscored covenant seriousness—anticipating Christ’s stricter ethic (Matthew 5:31-32). Rabbinic Debate In Jesus’ Day School of Shammai: divorce only for sexual immorality; Hillel: “any cause” (Mishnah Gittin 9:10). Pharisees in Mark 10 test Jesus along this spectrum. He rejects both expansions and constrictions by returning to Eden, thereby transcending the debate. Jesus Restores The Creation Order “From the beginning of creation ‘God made them male and female… the two shall become one flesh’” (Mark 10:6-8). Jesus recalibrates marriage to pre-Fall design, declaring that what God joins no human should sever (v. 9). The New Covenant empowers fidelity through regenerated hearts (Ezekiel 36:26). Covenant Analogy—Yahweh & Israel Marriage typifies divine covenant (Isaiah 54:5). Though Yahweh issues a “certificate of divorce” to Israel (Jeremiah 3:8) as disciplinary metaphor, He vows restoration (Hosea 2:19-20). Moses’ provisional law foreshadows God’s redemptive pursuit despite infidelity. Eschatological Fulfillment In Christ Christ, the Bridegroom, secures an unbreakable union with His Church by His resurrection (Ephesians 5:25-32). The Mosaic concession gives way to Spirit-enabled permanence; believers model the Gospel by covenant loyalty. Pastoral & Behavioral Applications 1. Diagnose “hard heart” roots—pride, unforgiveness, lust. 2. Pursue repentance and reconciliation before contemplating divorce (Matthew 18:15-17). 3. Provide protection where sin persists (abuse, sexual immorality) while upholding marriage sanctity. Behavioral data confirm higher flourishing in lifelong, faithful marriages, aligning empirical observation with biblical prescription. Conclusion Moses permitted divorce as a merciful fence against the destructive outflow of hardened hearts. Jesus exposes the provisional nature of that permission, restores the Genesis ideal, and, through His atoning death and resurrection, supplies the grace required to live it. |
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