Mark 10:2

KJV

And the Pharisees came to him, and asked him, Is it lawful for a man to put away [his] wife? tempting him.

KJV (with Strong's)

And {G2532} the Pharisees {G5330} came to him {G4334}, and asked {G1905} him {G846}, Is it {G1487} lawful {G1832} for a man {G435} to put away {G630} his wife {G1135}? tempting {G3985} him {G846}.

Complete Jewish Bible

Some P'rushim came up and tried to trap him by asking him, "Does the Torah permit a man to divorce his wife?"

Berean Standard Bible

Some Pharisees came to test Him. “Is it lawful for a man to divorce his wife?” they inquired.

American Standard Version

And there came unto him Pharisees, and asked him, Is it lawful for a man to put away his wife? trying him.

Commentary

### SUMMARY
Mark 10:2 introduces a pivotal confrontation between Jesus and the Pharisees, who approach Him with a loaded question regarding the legality of divorce. This encounter is not a genuine inquiry but a calculated attempt to entrap Jesus, forcing Him to take a stance on a highly contentious issue of the day and thereby discredit Him among the people or accuse Him of contradicting Mosaic Law. This verse sets the stage for Jesus' profound and counter-cultural teaching on the sanctity and permanence of marriage, rooted in God's original creation design.

### CONTEXT
* **Literary Context:** This verse immediately precedes Jesus' detailed teaching on marriage and divorce in [Mark 10:3-12](/mark/10-3-12 "Mark 10:3-12 - Jesus' Teaching on Divorce"). It serves as the catalyst for one of the most significant discourses on this topic in the Gospels. Prior to this, Jesus has been teaching about the nature of discipleship, the importance of humility, and the dangers of wealth, often challenging conventional wisdom (e.g., [Mark 9:35](/mark/9-35 "Mark 9:35 - The First Shall Be Last")). The Pharisees' question here is characteristic of their repeated attempts to test and undermine Jesus' authority, a recurring motif throughout the Gospel of Mark (e.g., [Mark 2:16](/mark/2-16 "Mark 2:16 - Jesus Eats with Sinners"), [Mark 3:6](/mark/3-6 "Mark 3:6 - Pharisees Plot Against Jesus")). The setting is in Judea, beyond the Jordan, indicating Jesus' continued ministry and movement towards Jerusalem.
* **Historical & Cultural Context:** First-century Judaism was marked by significant internal debates, and divorce was a particularly contentious issue. The Mosaic Law, specifically [Deuteronomy 24:1-4](/deuteronomy/24-1-4 "Deuteronomy 24:1-4 - Law Concerning Divorce"), permitted a man to write a certificate of divorce if he found "some indecency" in his wife. However, the interpretation of "some indecency" (עֶרְוַת דָּבָר, *ervat davar*) varied widely. The two dominant rabbinic schools, Hillel and Shammai, held opposing views: the School of Hillel adopted a very liberal interpretation, allowing divorce for almost any reason, even a burnt meal. The School of Shammai, in contrast, held a much stricter view, interpreting "indecency" as referring only to sexual immorality or a serious breach of marital fidelity. By asking Jesus if it was "lawful" to divorce, the Pharisees aimed to force Him to align with one school, thereby alienating the other, or to contradict the Law of Moses itself, thus exposing Him as a false teacher. The question was a trap, designed to diminish His influence and authority.
* **Key Themes:** This verse introduces several crucial themes that permeate Jesus' ministry and the broader Gospel narrative. The most explicit is **Testing and Temptation**, as the text directly states the Pharisees' motive was "tempting him." This highlights their adversarial stance and their consistent efforts to find fault with Jesus, rather than genuinely seeking truth. Secondly, it sets the stage for the profound theme of the **Sanctity and Permanence of Marriage**. While the verse itself is a question about divorce, Jesus' subsequent teaching elevates marriage from a mere legal contract to a sacred covenant established by God at creation, emphasizing its indissoluble nature (cf. [Mark 10:6-9](/mark/10-6-9 "Mark 10:6-9 - God's Original Plan for Marriage")). Finally, the debate underscores the theme of **Interpretation of Law**. The Pharisees were obsessed with legalistic adherence to the Law, often prioritizing human traditions over divine intent. Jesus' response consistently redirects the discussion from legal loopholes to the original, foundational principles of God's will, demonstrating His authority as the ultimate interpreter and fulfiller of the Law (as seen throughout [the Sermon on the Mount](/matthew/5 "Matthew 5 - The Sermon on the Mount")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Pharisees (Greek, _Pharisaîos'_):** G5330 - This term refers to a prominent Jewish religious and political sect in the first century, known for their strict adherence to the Mosaic Law and oral traditions. They saw themselves as "separatists," distinct from the common people and other Jewish groups, striving for ritual purity and legalistic righteousness. Their appearance here signifies a challenge to Jesus' authority and teaching, as they often sought to expose what they perceived as His deviations from the Law.
* **lawful (Greek, _éxesti'_):** G1832 - Impersonally meaning "it is right" or "it is permitted," this word carries the connotation of legal or moral permissibility. The Pharisees' question hinges on this term, probing whether divorce, under certain conditions, was sanctioned by divine law. Their focus was on the letter of the law, seeking to define the boundaries of what was allowed, rather than the spirit or original intent behind the law.
* **put away (Greek, _apolýō'_):** G630 - This verb signifies "to free fully," "to release," "to dismiss," or specifically in this context, "to divorce." It describes the legal act of formally dissolving a marriage. The use of this word directly addresses the practice of a man initiating divorce, highlighting the patriarchal nature of the society where men held the legal power to "put away" their wives.
* **tempting (Greek, _peirázō'_):** G3985 - This word means "to test," "to try," or "to entice." While it can be neutral, in this context, it carries a strong negative connotation of attempting to ensnare, trick, or prove someone wrong. The Pharisees were not seeking genuine understanding; they were trying to provoke Jesus into a statement that could be used against Him, either to alienate Him from a segment of the population or to accuse Him of blasphemy or law-breaking.

#### Verse Breakdown
* **"And the Pharisees came to him":** This phrase immediately establishes the adversarial nature of the encounter. The Pharisees, as religious authorities and staunch defenders of the Law (as they interpreted it), frequently sought out Jesus, not to learn from Him, but to challenge His teachings and authority. Their approach is deliberate and calculated.
* **"and asked him":** The act of asking implies an inquiry, but the context reveals it's a loaded question. They are not seeking wisdom or clarification; they are setting a trap. This sets up the intellectual and theological debate that follows, characteristic of many of Jesus' interactions with religious leaders.
* **"Is it lawful for a man to put away [his] wife?":** This is the core of their inquiry, a direct question about the legality of divorce. The phrasing "for a man to put away his wife" reflects the societal norm where divorce was initiated by the husband. The question itself was a matter of intense rabbinic debate, particularly concerning the grounds for divorce as outlined in [Deuteronomy 24](/deuteronomy/24 "Deuteronomy 24 - Laws and Ordinances"). By asking this, they forced Jesus into a dilemma: agree with the liberal Hillel school and alienate the stricter Shammai school, or vice-versa, or contradict the Mosaic Law.
* **"tempting him.":** This concluding phrase explicitly reveals the Pharisees' malicious intent. Their question was not born of sincere theological curiosity or pastoral concern, but from a desire to "test" Jesus in a way that would expose a perceived flaw in His teaching or character. They aimed to trick Him into making a statement that could be used as grounds for accusation, demonstrating their deep-seated opposition to His ministry.

#### Literary Devices
Mark 10:2 effectively employs several literary devices. **Interrogation** is central, as the entire verse revolves around the Pharisees' direct question to Jesus. This sets up a dramatic tension, inviting the reader to anticipate Jesus' response to a highly contentious issue. The verse also uses **Foreshadowing**, as the seemingly simple question about divorce opens the door for Jesus to deliver one of His most profound and challenging teachings on the sanctity of marriage, which will unfold in the subsequent verses. This brief verse thus hints at the deeper theological truths that are about to be revealed. Finally, there is a subtle **Irony** in the Pharisees' actions. While they claim to be upholders of the Law and seekers of truth, their true motive is revealed as "tempting him," highlighting their hypocrisy and their spiritual blindness to the very truth they claim to defend. Their legalistic inquiry masks a heart of opposition.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 10:2, despite its brevity, serves as a crucial theological gateway. It immediately frames the discussion of marriage and divorce not merely as a legal or social issue, but as a matter of divine will and covenant. The Pharisees' attempt to trap Jesus by appealing to the letter of the Mosaic Law highlights the tension between human interpretation and God's original design. Jesus' subsequent response (in [Mark 10:6-9](/mark/10-6-9 "Mark 10:6-9 - God's Original Plan for Marriage")) will bypass the rabbinic debates and point directly to creation, establishing marriage as a sacred, lifelong union instituted by God Himself. This encounter underscores Jesus' authority as the ultimate interpreter of Scripture, who reveals the spirit and intent of God's commands, often challenging the legalistic traditions that had obscured them. It also foreshadows the broader New Testament emphasis on the sanctity of covenant relationships, reflecting God's own faithfulness.

* [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage")
* [Matthew 19:3-9](/matthew/19-3-9 "Matthew 19:3-9 - Jesus' Teaching on Divorce")
* [Malachi 2:16](/malachi/2-16 "Malachi 2:16 - God Hates Divorce")

### REFLECTION AND APPLICATION
Mark 10:2 offers profound lessons for contemporary believers. First, it challenges us to examine our own motives when approaching spiritual questions or engaging in theological discussions. Are we genuinely seeking truth and understanding, or are we, like the Pharisees, looking for ways to justify our own desires, confirm our biases, or even to trap and discredit others? A heart of humility and a sincere desire for God's wisdom are paramount. Second, this verse sets the stage for Jesus' radical teaching on marriage, reminding us that God's design for this sacred covenant is rooted in creation, not in human concession or cultural norms. In a world where marriage is increasingly redefined and divorce is commonplace, Jesus' words call us back to the divine ideal of a lifelong, exclusive union. Finally, it highlights Jesus' unwavering commitment to divine truth, even when confronted by opposition and attempts to ensnare Him. We are called to stand firm on God's word, seeking to live out its principles faithfully, even when it is unpopular or challenging.

#### Questions for Reflection
* **What are my primary motivations when I approach difficult biblical passages or theological debates? Am I seeking truth, or confirmation of my own views?**
* **How does Jesus' handling of the Pharisees' trap inform my approach to contentious issues in my own life or community?**
* **In what ways might I be tempted to "test" God or others, rather than humbly seeking His will?**
* **How can I better uphold and reflect God's original design for marriage in my own life and relationships?**

### FAQ
**Why did the Pharisees ask Jesus about divorce?**

Answer: The Pharisees' question, "Is it lawful for a man to put away his wife?", was not a sincere inquiry for truth but a deliberate trap. They aimed to force Jesus to take a side in the ongoing rabbinic debate between the liberal School of Hillel and the stricter School of Shammai regarding the interpretation of [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Mosaic Law on Divorce"). By doing so, they hoped to alienate Him from a significant portion of the Jewish population, or to trick Him into contradicting the Mosaic Law, thereby providing grounds to accuse and discredit Him as a false teacher. Their motive was explicitly stated as "tempting him."

**What was the Jewish debate about divorce in Jesus' time?**

Answer: The debate centered on the interpretation of "some indecency" (*ervat davar*) in [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"). The School of Hillel held a very liberal view, interpreting "indecency" broadly to include almost any minor offense or displeasure, such as a wife burning a meal or even if a man simply found another woman more attractive. This made divorce very easy for men. In contrast, the School of Shammai held a much stricter interpretation, arguing that "indecency" referred specifically to sexual immorality or a serious moral failing, making divorce permissible only on very narrow grounds. The Pharisees' question to Jesus was designed to expose His stance on this highly divisive issue.

### CHRIST-CENTERED FULFILLMENT
Mark 10:2, though focused on the Pharisees' attempt to ensnare Jesus, ultimately points to Christ's unique role as the ultimate interpreter and fulfiller of God's law and design. The Pharisees' legalistic question, rooted in human traditions and loopholes around [Deuteronomy 24:1](/deuteronomy/24-1 "Deuteronomy 24:1 - The Law of Divorce"), is met by Jesus not with a mere rabbinic ruling, but by an appeal to God's original, perfect intention at creation (as seen in [Mark 10:6-9](/mark/10-6-9 "Mark 10:6-9 - God's Original Plan for Marriage") and [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage")). This demonstrates that Jesus is not merely another rabbi, but the divine Son who possesses the authority to reveal the true heart of the Father's will, transcending human interpretations. He embodies the covenant faithfulness that God desires in marriage, and His very relationship with the Church, His bride ([Ephesians 5:25-32](/ephesians/5-25-32 "Ephesians 5:25-32 - Christ and the Church as Bride and Groom")), serves as the perfect model of sacrificial, enduring love. Thus, Jesus fulfills the longing for perfect covenant fidelity, not just in human marriage, but in the ultimate spiritual union between God and His people, a union secured by His own unwavering commitment and sacrifice. He is the one who restores what was broken by sin, pointing humanity back to God's original, glorious design for all relationships.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 7:10

¶ And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:

1 Corinthians 7:11

But and if she depart, let her remain unmarried, or be reconciled to [her] husband: and let not the husband put away [his] wife.

Luke 11:53

And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:

Luke 11:54

Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

John 8:6

This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with [his] finger wrote on the ground, [as though he heard them not].

Matthew 23:13

¶ But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in.

John 7:32

The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.