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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 10:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
(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.
(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.
Therefore, there is only one carnal cause, fornication: and one spiritual cause, the fear of God, so that a wife may be dismissed, as many are read to have done for the sake of religion. But no cause is prescribed by God’s law, for the one who is left to marry another while she lives.
(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 10:12 delivers Jesus' radical and counter-cultural teaching on the permanence of marriage, specifically addressing the scenario of a woman initiating divorce and remarrying. In a society where such actions were largely the prerogative of men, Jesus declares that if a woman divorces her husband and marries another, she commits adultery, thereby establishing an equal standard of marital fidelity and responsibility for both genders under God's divine law, reinforcing the sanctity of the "one flesh" union.
Context
Literary Context
This verse is an integral part of Jesus' extended discourse on marriage and divorce, initiated by a challenging question from the Pharisees in Mark 10:2. Jesus first engages them by appealing to the Mosaic Law, then pivots to God's original creation design for marriage, quoting from Genesis 1:27 and Genesis 2:24. He emphasizes the "one flesh" union and declares that what God has joined, no human should separate (Mark 10:9). Verses Mark 10:10-12 then record Jesus' more explicit teaching given privately to His disciples, clarifying and expanding upon His public statements. While Mark 10:11 addresses the man's action, Mark 10:12 remarkably applies the same severe standard to the woman, highlighting the radical nature of Jesus' ethical demands.
Historical & Cultural Context
In first-century Jewish society, divorce was predominantly a male prerogative. According to the School of Hillel, a man could divorce his wife for almost any reason, while the School of Shammai held a stricter view, limiting divorce to cases of unchastity. However, the right to initiate divorce rarely, if ever, rested with the woman. While Roman law did permit women to initiate divorce, Jesus' audience was primarily Jewish, and His teaching directly challenged the prevailing Jewish legal and social norms. By stating that a woman who divorces her husband and remarries commits adultery, Jesus not only elevated the status of women by holding them to the same moral standard as men but also radically redefined the concept of divorce within the covenantal framework of marriage, moving beyond the legalistic interpretations of His day.
Key Themes
This verse powerfully contributes to several key themes within Mark's Gospel and broader biblical theology. Firstly, it underscores The Sanctity and Permanence of Marriage, affirming God's original design for marriage as an unbreakable, lifelong covenant, not a temporary arrangement. Secondly, Jesus' declaration redefines Adultery Beyond Mere Sexual Act, extending it to include remarriage after an unbiblical divorce, thereby raising the moral bar for covenant faithfulness. This teaching reveals the seriousness with which God views the marriage bond. Thirdly, and perhaps most strikingly for its historical context, Mark 10:12 emphasizes Equality in God's Law. Jesus applies the same stringent standard to women as to men, demonstrating that both genders are equally accountable before God for their marital fidelity, a revolutionary concept in a patriarchal society. This aligns with the broader theme of the kingdom of God overturning societal hierarchies and valuing all individuals equally.
Exposition and Analysis
Key Word Analysis
This term refers to a female, specifically a wife in this context. Its inclusion here is crucial because it highlights Jesus' deliberate application of the divorce standard to women, which was revolutionary in a patriarchal society where divorce was almost exclusively initiated by men.
This verb means "to free fully," "release," "dismiss," or "divorce." It signifies the act of separation or dissolution of the marital bond. In this verse, it emphasizes the woman's agency in initiating the separation, which was highly unusual and legally complex in the Jewish context, though possible under Roman law.
This verb means "to commit adultery." By using this term, Jesus unequivocally declares that remarriage after an unbiblical divorce constitutes a violation of the marriage covenant, equating it with sexual unfaithfulness. This elevates the spiritual and moral implications of divorce beyond mere legal separation.
Verse Breakdown
"And if a woman shall put away her husband"
This clause introduces a hypothetical but significant scenario. It posits the woman as the initiator of the divorce, a stark contrast to the prevailing Jewish legal and cultural norms where only men typically had this right. Jesus' inclusion of this possibility demonstrates His radical reinterpretation of marital law, extending the same accountability to women as to men.
"and be married to another"
This phrase describes the subsequent action after the divorce – the woman entering into a new marital union. The emphasis is not merely on the divorce itself, but on the act of remarriage, which, in Jesus' view, violates the original, God-ordained "one flesh" covenant of the first marriage.
"she committeth adultery"
This is the definitive pronouncement and the core of Jesus' teaching in this verse. By declaring that remarriage after an unbiblical divorce constitutes adultery, Jesus elevates the sanctity of the marriage covenant. He implies that the "one flesh" bond, once established, remains valid in God's eyes unless dissolved by specific, biblically justifiable circumstances (which Mark does not explicitly detail here, unlike Matthew). This statement holds the woman to the same standard of fidelity as the man in the preceding verse, emphasizing mutual responsibility and the gravity of breaking the marital bond.
Literary Devices
Mark 10:12 employs several literary devices to convey its profound message. The most prominent is Parallelism and Reciprocity, as this verse directly mirrors and complements Mark 10:11. While the previous verse addresses a man divorcing his wife, this verse applies the identical consequence to a woman, creating a balanced and reciprocal statement that underscores the universality of Jesus' teaching for both genders. This also functions as a form of Inversion of societal norms, as Jesus deliberately challenges the patriarchal legal system of His day by granting women equal moral agency and accountability in matters of marriage and divorce. The direct and declarative nature of the statement ("she committeth adultery") also serves as a powerful Emphasis, highlighting the gravity of the act and the seriousness with which God views the dissolution of a marriage covenant and subsequent remarriage outside of His design.
Theological and Thematic Connections
Mark 10:12 profoundly shapes our understanding of marriage as a divine institution. Jesus' teaching here reinforces the theological truth that marriage is not merely a social contract but a sacred covenant established by God Himself, reflecting the "one flesh" union described in Genesis 2:24. By applying the same standard to women as to men, Jesus elevates the status of women and emphasizes the mutual responsibility and equality within the marital bond, a revolutionary concept for His time. The declaration that remarriage after an unbiblical divorce constitutes adultery underscores the permanence and exclusivity of the covenant, revealing God's high regard for fidelity and the seriousness of breaking such a sacred vow. This teaching calls believers to a higher standard of commitment and faithfulness in marriage, reflecting the unwavering faithfulness of God to His own covenant people.
Reflection and Application
Mark 10:12 challenges us to re-evaluate our understanding of marriage in light of God's original design and Jesus' uncompromising teaching. It calls for a profound commitment to the sanctity and permanence of the marital covenant, recognizing it as a lifelong bond intended by God. For those who are married, this verse serves as a powerful call to faithfulness, perseverance, and a diligent pursuit of reconciliation and holiness within the relationship. It encourages us to lean on God's grace to honor our vows, even amidst challenges, and to seek His wisdom in navigating the complexities of modern relationships. For those considering marriage, it underscores the immense seriousness of the commitment, urging prayerful discernment and a foundational understanding of God's divine purpose for this sacred union. This teaching ultimately points us to the character of God, who is faithful to His covenants, and calls us to reflect that faithfulness in our own lives.
Questions for Reflection
FAQ
Why is Jesus' teaching in Mark 10:12 particularly significant for women?
In first-century Jewish society, divorce was almost exclusively a right exercised by men, with women having very limited, if any, legal recourse to initiate divorce. By explicitly stating "if a woman shall put away her husband," Jesus introduces a revolutionary concept. This statement not only acknowledges the possibility of a woman initiating divorce (perhaps under Roman law, which was present in Judea, or as a hypothetical for emphasis) but, more importantly, applies the same strict standard of marital fidelity and accountability to her as He did to the man in Mark 10:11. This elevates the moral standing and responsibility of women, demonstrating that God's law holds both genders equally accountable for the sanctity of the marriage covenant, a radical departure from the prevailing patriarchal norms.
Does Mark 10:12 contradict Matthew's "exception clause" regarding divorce?
Mark's account of Jesus' teaching on divorce (Mark 10:11-12) is often seen as more absolute than Matthew's (Matthew 5:32 and Matthew 19:9). Matthew includes the phrase "except for sexual immorality" (Greek: porneia). This is not a contradiction but rather a complementary perspective. Mark's Gospel often presents Jesus' teachings in a more concise and direct manner, emphasizing the ideal and the radical nature of the kingdom's demands. Matthew, writing to a Jewish audience, likely includes the "exception clause" to clarify that Jesus' teaching does not nullify the Mosaic provision for divorce in cases of illicit sexual unions, which were considered a serious breach of the covenant. Both Gospels affirm the sanctity and permanence of marriage, with Matthew providing a specific context where the "one flesh" union has already been fundamentally broken by unchastity.
Christ-Centered Fulfillment
Mark 10:12, like all of Jesus' teachings, finds its ultimate fulfillment and deepest meaning in Christ Himself. Jesus, as the incarnate Son of God, not only reveals the Father's original design for marriage but also embodies the perfect covenant faithfulness that He demands. His teaching on the permanence of marriage, including the radical equality applied to women, transcends the legalistic interpretations of the Old Covenant and points to the higher ethic of the Kingdom of God. In Christ, the ideal of the "one flesh" union is not merely a legalistic constraint but a reflection of the unbreakable covenant between Christ and His Church (Ephesians 5:25-32). He came not to abolish the Law but to fulfill it (Matthew 5:17), revealing its true spiritual intent and calling humanity to a transformed heart. Through His atoning sacrifice, Christ provides the grace and power for believers to live out this demanding standard, even in a fallen world. The New Covenant, inaugurated by His blood, enables a new creation (2 Corinthians 5:17) where the Spirit empowers believers to uphold God's sacred design for marriage, reflecting the perfect and eternal fidelity of the Lamb to His Bride (Revelation 19:7-9).