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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.
And what is the meaning of the Lord's words to those who asked concerning divorce whether it is lawful to put away one's wife as Moses commanded? "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."
Of those who came to Jesus and interrogated him, some put questions to him simply to trick him. If our glorious Savior was tested in this way, should any of his disciples called to teach be annoyed when questioned by some who probe, not from the desire to know, but from the intent to trip up?
(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.
(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 10:2 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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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) 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.
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
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. 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. 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, 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 and Genesis 2:24). 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), 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.