The fatal ease with which divorce could be obtained, and its frequency, appear from the question addressed to Christ by the Pharisees: "Is it lawful for a man to put away his wife for every cause?" (Matt 19:3), and still more from the astonishment with which the disciples had listened to the reply of the Saviour (v 10). That answer was much wider in its range than our Lord's initial teaching in the Sermon on the Mount (Matt 5:32). To the latter no Jew could have had any objection, even though its morality would have seemed elevated beyond their highest standard, represented in this case by the school of Shammai, while that of Hillel, and still more Rabbi Akiba, presented the lowest opposite extreme. But in reply to the Pharisees, our Lord placed the whole question on grounds which even the strictest Shammaite would have refused to adopt. For the farthest limit to which he would have gone would have been to restrict the cause of divorce to "a matter of uncleanness" (Deu 24:1), by which he would probably have understood not only a breach of the marriage vow, but of the laws and customs of the land. In fact, we know that it included every kind of impropriety, such as going about with loose hair, spinning in the street, familiarly talking with men, ill-treating her husband's parents in his presence, brawling, that is, "speaking to her husband so loudly that the neighbours could hear her in the adjoining house" (Chethub. vii. 6), a general bad reputation, or the discovery of fraud before marriage. On the other hand, the wife could insist on being divorced if her husband were a leper, or affected with polypus, or engaged in a disagreeable or dirty trade, such as that of a tanner or coppersmith. One of the cases in which divorce was obligatory was, if either party had become heretical, or ceased to profess Judaism. But even so, there were at least checks to the danger of general lawlessness, such as the obligation of paying to a wife her portion, and a number of minute ordinances about formal letters of divorce, without which no divorce was legal, [47] and which had to be couched in explicit terms, handed to the woman herself, and that in presence of two witnesses, etc.
According to Jewish law there were four obligations incumbent on a wife towards her husband, and ten by which he was bound. Of the latter, three are referred to in Exodus 21:9, 10; the other seven include her settlement, medical treatment in case of sickness, redemption from captivity, a respectable funeral, provision in his house so long as she remained a widow and had not been paid her dowry, the support of her daughters till they were married, and a provision that her sons should, besides receiving their portion of the father's inheritance, also share in what had been settled upon her. The obligations upon the wife were, that all her gains should belong to her husband, as also what came to her after marriage by inheritance; that the husband should have the usufruct of her dowry, and of any gains by it, provided he had the administration of it, in which case, however, he was also responsible for any loss; and that he should be considered her heir-at-law.
What the family life among the godly in Israel must have been, how elevated its tone, how loving its converse, or how earnestly devoted its mothers and daughters, appears sufficiently from the gospel story, from that in the book of Acts, and from notices in the apostolic letters. Women, such as the Virgin-mother, or Elisabeth, or Anna, or those who enjoyed the privilege of ministering to the Lord, or who, after His death, tended and watched for His sacred body, could not have been quite solitary in Palestine; we find their sisters in a Dorcas, a Lydia, a Phoebe, and those women of whom St. Paul speaks in Philippians 4:3, and whose lives he sketches in his Epistles to Timothy and Titus. Wives such as Priscilla, mothers such as that of Zebedee's children, or of Mark, or like St. John's "elect lady," or as Lois and Eunice, must have kept the moral atmosphere pure and sweet, and shed precious light on their homes and on society, corrupt to the core as it was under the sway of heathenism. What and how they taught their households, and that even under the most disadvantageous outward circumstances, we learn from the history of Timothy. And although they were undoubtedly in that respect without many of the opportunities which we enjoy, there was one sweet practice of family religion, going beyond the prescribed prayers, which enabled them to teach their children from tenderest years to intertwine the Word of God with their daily devotion and daily life. For it was the custom to teach a child some verse of Holy Scripture beginning or ending with precisely the same letters as its Hebrew name, and this birthday text or guardian-promise the child was day by day to insert in its prayers. Such guardian words, familiar to the mind from earliest years, endeared to the heart by tenderest recollections, would remain with the youth in life's temptations, and come back amid the din of manhood's battle. Assuredly, of Jewish children so reared, so trained, so taught, it might be rightly said: "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven." __________________________________________________________________