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Commentary on Mark 10 verses 1–12
Our Lord Jesus was an itinerant Preacher, did not continue long in a place, for the whole land of Canaan was his parish, or diocese, and therefore he would visit every part of it, and give instructions to those in the remotest corners of it. Here we have him in the coasts of Judea, by the further side of Jordan eastward, as we found him, not long since, in the utmost borders westward, near Tyre and Sidon. Thus was his circuit like that of the sun, from whose light and heat nothing is hid. Now here we have him,
I. Resorted to by the people, Mar 10:1. Wherever he was, they flocked after him in crowds; they came to him again, as they had done when he had formerly been in these parts, and, as he was wont, he taught them again. Note, Preaching was Christ's constant practice; it was what he was used to, and, wherever he came, he did as he was wont. In Matthew it is said, He healed them; here it is said, He taught them: his cures were to confirm his doctrine, and to recommend it, and his doctrine was to explain his cures, and illustrate them. He taught them again. Note, Even those whom Christ hath taught, have need to be taught again. Such is the fulness of the Christian doctrine, that there is still more to be learned; and such our forgetfulness, that we need to be reminded of what we do know.
II. We have him disputed with by the Pharisees, who envied the progress of his spiritual arms, and did all they could to obstruct and oppose it; to divert him, to perplex him, and to prejudice the people against him.
Here is, 1. A question they started concerning divorce (Mar 10:2); Is it lawful for a man to put away his wife? This was a good question, if it had been well put, and with a humble desire to know the mind of God in this matter; but they proposed it, tempting him, seeking an occasion against him, and an opportunity to expose him, which side soever he should take of the question. Ministers must stand upon their guard, lest, under pretence of being advised with, they be ensnared.
2.Christ's reply to them with a question (Mar 10:3); What did Moses command you? This he asked them, to testify his respect to the law of Moses, and to show that he came not to destroy it; and to engage them to a universal impartial respect for Moses's writings and to compare one part of them with another.
3.The fair account they gave of what they found in the law of Moses, expressly concerning divorce, Mar 10:4. Christ asked, What did Moses command you? They own that Moses only suffered, or permitted, a man to write his wife a bill of divorce, and to put her away, Deu 24:1. "If you will do it, you must do it in writing, delivered into her own hand, and so put her away, and never return to her again."
4.The answer that Christ gave to their question, in which he abides by the doctrine he had formerly laid down in this case (Mat 5:32), That whosoever puts away his wife, except for fornication, causeth her to commit adultery. And to clear this he here shows,
(1.)That the reason why Moses, in his law, permitted divorce, was such, as that they ought not to make use of that permission; for it was only for the hardness of their hearts (Mar 10:5), lest, if they were not permitted to divorce their wives, they should murder them; so that none must put away their wives but such as are willing to own that their hearts were so hard as to need this permission.
(2.)That the account which Moses, in this history, gives of the institution of marriage, affords such a reason against divorce, as amounts to a prohibition of it. So that if the question be, What did Moses command? (Mar 10:3), it must be answered, "Though by a temporary proviso he allowed divorce to the Jews, yet by an eternal reason he forbade it to all the children of Adam and Eve, and that is it which we must abide by."
Moses tells us, [1.] That God made man male and female, one male, and one female; so that Adam could not put away his wife and take another, for there was no other to take, which was an intimation to all his sons, that they must not. [2.] When this male and this female were, by the ordinance of God, joined together in holy marriage, the law was, That a man must leave his father and mother, and cleave to his wife (Mar 10:7); which intimates not only the nearness of the relation, but the perpetuity of it; he shall so cleave to his wife as not to be separated from her. [3.] The result of the relation is, That, though they are two, yet they are one, they are one flesh, Mar 10:8. The union between them is the most intimate that can be, and, as Dr. Hammond expresses it, a sacred thing that must not be violated. [4.] God himself was joined them together; he has not only, as Creator, fitted them to be comforts and helps meet for each other, but he has, in wisdom and goodness, appointed them who are thus joined together, to live together in love till death parts them. Marriage is not an invention of men, but a divine institution, and therefore is to be religiously observed, and the more, because it is a figure of the mystical inseparable union between Christ and his church.
Now from all this he infers, that men ought not to put their wives asunder from them, whom God has put so near them. The bond which God himself has tied, is not to be lightly untied. They who are divorcing their wives for every offence, would do well to consider what would become of them, if God should in like manner deal with them. See Isa 50:1; Jer 3:1.
5.Christ's discourse with his disciples, in private, about this matter, Mar 10:10-12. It was an advantage to them, that they had opportunity of personal converse with Christ, not only about gospel mysteries, but about moral duties, for further satisfaction. No more is here related of this private conference, that the law Christ laid down in this case - That it is adultery for a man to put away his wife, and marry another; it is adultery against the wife he puts away, it is a wrong to her, a breach of his contract with her, Mar 10:11. He adds, If a woman shall put away her husband, that is, elope from him, leave him by consent, and be married to another, she commits adultery (Mar 10:12), and it will be no excuse at all for her to say that it was with the consent of her husband. Wisdom and grace, holiness and love, reigning in the heart, will make those commands easy which to the carnal mind may be as a heavy yoke.
This second question is said to be asked again by the Apostles, because it is on the subject of which the Pharisees had asked Him, that is, concerning the state of marriage; and this is said by Mark in his own person.
We hold that a man should either remain as he is born or else marry only once. For a second marriage is a veiled adultery.
"Because of the hardness of your hearts," he says, "Moses wrote this; but have you not read that God said to the first man, You two shall be one flesh? Therefore he who divorces his wife except for fornication makes her an adulteress."
This declaration of the Lord applies equally to man and woman. It prohibits departing from marriage except in the case of fornication.
(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. 62) For being asked, whether it is lawful, he does not immediately reply, it is not lawful, lest they should raise an outcry, but He first wished them to answer Him as to the sentence of the law, that they by their answer might furnish Him with what it was right to say. Wherefore it goes on, And he answered and said unto them, What did Moses command you? And afterwards, And they said, Moses suffered to write a bill of divorcement, and to put her away. They put forward indeed this that Moses had said either on account of the question of our Saviour, or wishing to excite against Him a multitude of men. For divorce was an indifferent thing among the Jews, and all practised it, as though it were permitted by the law.
(ubi sup.) If however he had wished one wife to be put away and another to be brought in, He would have created several women. Nor did God only join one woman to one man, but He also bade a man quit his parents and cleave to his wife. Wherefore it goes on: And he said, (that is, God said by Adam,) For this cause shall a man leave his father and mother, and cleave to his wife. From the very mode of speech, showing the impossibility of severing marriage, because He said, He shall cleave.
(ubi sup.) Being framed out of one root, they will join into one body. It goes on: So then they are no more twain, but one flesh.
(ubi sup.) After this, bringing forward an awful argument, He said not, do not divide, but He concluded, What therefore God hath joined together, let not man put asunder.
(non occ.) But if two persons, whom God has joined together, are not to be separated; much more is it wrong to separate from Christ, the Church, which God has joined to Him.
God created marriage. As the union is from God, so divorce is from the devil. But one is allowed to divorce a wife in case of fornication for the precise reason that one never originally wished to have a wife who has not preserved conjugal fidelity to her husband.
“For a woman is bound, as long as her husband is alive.” As a consequence, therefore, the husband is also bound, as long as his wife is alive. This bond renders any further union impossible without the implication of adultery. Hence, four adulterers are produced of necessity from the two marriages, if the wife remarries and the husband marries an adulteress. However, a more infamous adultery is imputed to the one who remarries after the dismissal of his wife for other than the cause of fornication. Matthew spoke of this type of adultery. Such a one is not the only one who commits adultery, but, as we read in Mark: “Whoever puts away his wife and marries another, commits adultery against her; and if the wife puts away her husband, and marries another, she commits adultery.”
(Cat. in Marc. Oxon.) Or else, it is said, For the hardness of your hearts, because it is possible for a soul purged from desires and from anger to bear the worst of women; but if those passions have a redoubled force over the mind, many evils will arise from hatred in marriage. (Chrys. ubi sup.). Thus then, He saves Moses, who had given the law, from their accusation, and turns the whole upon their head. But since what He had said was grievous to them, He at once brings back the discourse to the old law, saying, But from the beginning of the creation, God made them male and female.
(Vict. Ant. e Cat. in Marc.) The Lord calls by the name of adultery cohabitation with her who is not a man's wife; she is not, however, a wife, whom a man has taken to him, after quitting his first; and for this reason he commits adultery upon her, that is, upon the second, whom he brings in. And the same thing is true in the case of the woman; wherefore it goes on, And if a woman shall put away her husband, and marry another, she committeth adultery; for she cannot be joined to another as her own husband, if she leave him who is really her own husband. The law indeed forbade what was plainly adultery; but the Saviour forbids this, which was neither plain, nor known to all, though it was contrary to nature.
(Vict. Ant. e Cat. in Marc.) There is no contrariety in Matthew's relating that He spoke these words to the Pharisees, though Mark says that they were spoken to the disciples; for it is possible that He may have spoken them to both.
(in Marc. 3, 40) Up to this time Mark hath related what our Lord said and did in Galilee; here he begins to relate what He did, taught, or suffered in Judæa, and first indeed across the Jordan on the east; and this is what is said in these words: And he arose from thence, and cometh into the coasts of Jadœa, by the farther side of Jordan; then also on this side Jordan, when He came to Jericho, Bethany, and Jerusalem. And though all the province of the Jews is generally called Judæa, to distinguish it from other nations, more especially, however, its southern portion was called Judæa, to distinguish it from Samaria, Galilee, Decapolis, and the other regions in the same province.
(ubi sup.) Mark the difference of temper in the multitude and in the Pharisees. The former meet together, in order to be taught, and that their sick may be healed, as Matthew relates; the latter come to Him, to try to deceive their Saviour by tempting Him. Wherefore there follows, And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting Him. (Matt. 19:2)
(ubi sup.) He says not male and females, which the sense would have required had it referred to the divorce of former wives, but male and female, so that they might be bound by the tie of one wife.
(ubi sup.) And in like manner, because He says, he shall cleave to his wife, not wives. It goes on: And they twain shall be one flesh.
(ubi sup.) The reward then of marriage is of two to become one flesh. Virginity being joined to the Spirit, becomes of one spirit.
(ubi sup.) What therefore God hath conjoined by making one flesh of a man and a woman, that man cannot separate, but God alone. Man separates, when we dismiss the first wife because we desire a second; but it is God who separates, when by common consent, for the sake of serving God, we so have wives as though we had none.n
(ubi sup.) In Matthew it is more fully expressed, Whosoever shall put away his wife, except it be for fornication. (Matt. 19:9.) The only carnal cause then is fornication; the only spiritual cause is the fear of God, that a man should put away his wife to enter into religiono, as we read that many have done. But there is no cause allowed by the law of God for marrying another, during the lifetime of her who is quitted.
But He enters the region of Judæa, which the envy of the Jews had often caused Him to leave, because His Passion was to take place there. He did not, however, then go up to Jerusalem, but to the confines of Judæa, that He might do good to the multitudes, who were not evil; for Jerusalem was, from the malice of the Jews, the worker of all the wickedness. Wherefore it goes on: And the people resort unto him again, and, as he was wont, he taught them again.
They come to Him indeed, and do not quit Him, lest the multitudes should believe on Him; and by continually coming to Him, they thought to bring Him into difficulty, and to confuse Him by their questions. For they proposed to Him a question, which had on either side a precipice, so that whether He said that it was lawful for a man to put away his wife, or that it was not lawful, they might accuse Him, and contradict what He said, out of the doctrines of Moses. Christ, therefore, being Very Wisdom, in answering their question, avoids their snares.
But the disciples were offended, as not being fully satisfied with what had been said; for this reason they again question Him, wherefore there follows, And in the house, his disciples asked him again of the same matter.
(non occ.) For a repetition of a saying of the Word, produces not weariness, but thirst and hunger; (Ecclus. 24:29) wherefore it is said, They that eat me shall yet be hungry, and they that drink me shall yet be thirsty; for the tasting of the honied words of wisdom yields all manner of savour to them who love her. Wherefore the Lord instructs His disciples over again; for it goes on, And he saith unto them, Whosoever shall put away his wife and marry another, committeth adultery upon her.
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SUMMARY
Mark 10:11 presents Jesus' profound and counter-cultural declaration on the sanctity and permanence of marriage, asserting that a husband who divorces his wife and subsequently marries another woman commits adultery against his original wife. This statement fundamentally redefines the prevailing legalistic interpretations of divorce, elevating God's original design for marriage as an indissoluble covenant and highlighting the profound spiritual and relational harm inflicted by its dissolution.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs several powerful literary and rhetorical devices in Mark 10:11. The most prominent is Absolute Declaration, where Jesus uses unequivocal language to state a profound truth that challenges prevailing societal norms and legal interpretations. His statement is not a suggestion but a definitive pronouncement, emphasizing the gravity of the act. Furthermore, there is a significant Reversal of Societal Norms. In a culture where divorce was largely a male prerogative with little consideration for the wife's rights, Jesus' explicit declaration that the husband commits adultery "against her" fundamentally shifts the culpability and highlights the wife as the wronged party. This reorients the legalistic discussion towards a covenantal and ethical understanding, underscoring the divine design for marriage and the moral implications of its breach.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 10:11 stands as a cornerstone of Jesus' teaching on marriage, firmly rooting it in God's original creation design rather than human legalistic interpretations. Theologically, it underscores the sacredness of the marriage covenant as a reflection of the "one flesh" union ordained by God, meant to be indissoluble. Jesus' declaration that remarriage after an unbiblical divorce constitutes adultery highlights the ongoing validity of the original covenant in God's eyes, emphasizing His faithfulness and the seriousness with which He views broken vows. This teaching calls believers to a higher standard of commitment and fidelity, reflecting the covenantal faithfulness of God Himself.
REFLECTION AND APPLICATION
Mark 10:11 challenges believers to embrace a profound understanding of marriage as a sacred covenant, not merely a social contract. It calls for unwavering commitment, reflecting the faithfulness of God Himself. For those contemplating marriage, it underscores the gravity of the vows taken before God, urging prayerful discernment and a lifelong dedication to the "one flesh" union. For those in marriage, it serves as a powerful reminder to prioritize reconciliation, forgiveness, and selfless love, striving to honor the covenant even amidst difficulties. While Jesus' words present a high ideal, the Gospel also offers immense grace and forgiveness for those who have fallen short of this standard. This verse compels us to seek God's wisdom in all marital matters, to uphold the dignity of all parties involved, and to trust in His restorative power.
Questions for Reflection
FAQ
Does Mark 10:11 mean there is absolutely no biblical ground for divorce and remarriage?
Answer: Mark 10:11 presents Jesus' strong, unqualified statement on the ideal and original intent for marriage as an indissoluble "one flesh" union. It emphasizes that a man divorcing his wife and remarrying another commits adultery against her, highlighting the permanence of the original bond in God's eyes. However, it is crucial to consider the parallel account in Matthew 19:9, where Jesus adds an "exception clause" for porneia (sexual immorality, which can encompass a range of illicit sexual acts, including unfaithfulness). This suggests that while Jesus upholds the highest standard for marriage, there may be specific, grave circumstances (like unrepentant sexual immorality) where the covenant is so fundamentally broken by one party that divorce, and subsequent remarriage, would not be deemed adultery. The primary thrust of Mark's account, however, is to condemn casual or self-serving divorce and remarriage.
What about situations involving abuse, abandonment, or other severe marital breakdowns?
Answer: While Mark 10:11 focuses on the husband initiating divorce and remarriage, the broader biblical narrative and Christian theology recognize the complexity of human relationships and the reality of sin's impact. The Bible consistently condemns abuse and abandonment. The Apostle Paul, in 1 Corinthians 7:15, provides an allowance for a believer to be free if an unbelieving spouse departs. While this does not explicitly permit remarriage, many theologians interpret it as allowing for freedom from the marital bond in such cases. In situations of severe abuse, the safety and well-being of the victim are paramount, and many pastoral approaches recognize that separation or divorce may be necessary, not as a violation of God's will, but as a tragic consequence of sin. The church's role is to offer compassionate care, support, and guidance, always pointing to God's grace and healing.
CHRIST-CENTERED FULFILLMENT
Mark 10:11, with its stark declaration on the permanence of marriage and the sin of unbiblical divorce, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Jesus, as the divine Bridegroom, perfectly embodies the covenantal faithfulness that He calls His followers to uphold in marriage. His relationship with the Church, His bride, is one of unbreakable covenant, marked by His sacrificial love and unwavering commitment (Ephesians 5:25-27). Just as God's covenant with Israel was meant to be eternal despite Israel's unfaithfulness, so too is the marriage covenant designed to reflect this divine steadfastness. When human marriages fall short of this ideal, it is the grace and forgiveness found in Christ that offer redemption and new beginnings. Through His atoning sacrifice, Jesus provides the means for repentance and reconciliation, even for those who have experienced the brokenness of divorce and remarriage. The Holy Spirit, given to believers, empowers them to live out the high calling of marital fidelity and covenant love, reflecting the very character of God and anticipating the ultimate, perfect union of Christ and His Church in the new heavens and new earth (Revelation 19:7-9).