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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
Eleven Centuries of Reception
9 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.
I will call your attention to the law of monogamy. The very origin of the human race sanctions it. It is abundantly clear that God ordained it at the beginning as a pattern for posterity. For after he had made Adam, and had foreseen the necessity of providing a helpmate for him, he borrowed from his loins one alone. One woman only did he design for man.
(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.
(cont. Faust. xix. 29) Behold the Jews are convinced out of the books of Moses, that a wife is not to be put away, while they fancied that in putting her away, they were doing the will of Moses. In like manner from this place, from the witness of Christ Himself, we know this, that God made and joined male and female, for denying which the Manichees are condemned, resisting now not the books of Moses, but the Gospel of Christ.
(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.
From the beginning of creation, God made them male and female. This is written in the beginning of Genesis. By saying male and female, He showed that second marriages are to be avoided. For He did not say male and females, as was sought from a prior divorce, but male and female, so that they might be bound in the companionship of one spouse.
(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
In Mark 10:6, Jesus responds to a question about divorce by appealing directly to the foundational act of creation, asserting that from the very beginning, God intentionally made humanity as distinct male and female. This statement serves as the bedrock for understanding God's original design for humanity and the institution of marriage, establishing a divine standard that transcends human concessions or cultural norms.
Context
Literary Context
This verse is situated within a pivotal discourse in Mark 10:2-12, where Pharisees attempt to trap Jesus with a question about the legality of divorce under Mosaic Law. Instead of engaging in a legalistic debate concerning the allowance found in Deuteronomy 24:1-4, Jesus masterfully shifts the discussion from human legislation to divine institution. He bypasses the Mosaic concession, which was given "because of the hardness of your heart" (Mark 10:5), and directs their attention—and ours—to God's primordial design for humanity and marriage as established at the dawn of creation. This appeal to the "beginning" (Mark 10:6) sets the stage for His subsequent teaching on the indissolubility of marriage, echoing and reinforcing the principles laid out in Genesis 2:24.
Historical & Cultural Context
In 1st-century Judaism, divorce was a contentious issue, primarily debated between the schools of Hillel and Shammai. The Hillel school permitted divorce for a wide range of reasons, interpreting "some indecency" in Deuteronomy 24:1 very broadly, even for trivial matters. The Shammai school held a stricter view, limiting grounds for divorce to serious sexual immorality. Against this backdrop of varying interpretations and common practice, Jesus' teaching was revolutionary. By grounding His argument in the creation narrative, He bypassed contemporary rabbinic debates and challenged the prevailing cultural norms that often favored the husband's right to divorce. His emphasis on God's original intent for male and female, and their subsequent union, represented a radical call for a return to the Creator's pure and perfect design for human relationships, elevating the status of marriage and offering protection, particularly for women who were vulnerable to arbitrary divorce.
Key Themes
Mark 10:6 contributes significantly to several overarching themes within Mark's Gospel and broader biblical theology. Firstly, it underscores the Divine Design for Humanity, emphasizing that the distinction between "male and female" is not an arbitrary or culturally constructed concept, but a deliberate and foundational act of God at the very outset of creation. This points to the inherent, complementary nature of the two sexes as designed by the Creator, as first revealed in Genesis 1:27. Secondly, the verse lays the Foundation of Marriage as a divinely instituted covenant. By referencing the creation account, Jesus establishes that the union of male and female is the intended basis for a lifelong, monogamous bond, which He further elaborates on in Mark 10:7-9. Lastly, Jesus' appeal to "the beginning of the creation" powerfully asserts the Biblical Authority of the Genesis narrative as the ultimate blueprint for understanding human nature, relationships, and God's unchanging will. It demonstrates that foundational truths about humanity and morality are rooted in God's authoritative creative acts, rather than evolving human traditions or laws.
Exposition and Analysis
Key Word Analysis
This term (G746) signifies a commencement, the first in order of time, place, or rank. In the context of Mark 10:6, it refers to the absolute origin of creation, emphasizing that God's design for humanity as male and female was not an afterthought or a later development, but an integral part of His initial, primordial plan. It points to the foundational and unchangeable nature of this truth.
Derived from the verb "to create," this word (G2937) denotes the act of original formation or the thing created. Here, it highlights the specific work of God in bringing the world and humanity into existence. Jesus' reference to "the creation" underscores that the distinction of male and female is not a human invention or a product of evolution, but a direct, purposeful act of the Creator God.
This versatile verb (G4160) means "to make or do" in a very wide application, implying intentionality, agency, and production. When applied to God, it signifies His sovereign and deliberate action. The phrase "God made them male and female" therefore emphasizes the active, purposeful, and authoritative role of God in establishing the binary nature of human gender. It was not an accidental outcome but a specific, willed design.
Verse Breakdown
"But from the beginning of the creation"
This phrase serves as a strong contrast ("But") to the Pharisees' legalistic questions and the Mosaic concession. It immediately shifts the focus to the ultimate origin point—the very dawn of existence. Jesus bypasses human tradition and law to appeal to the foundational, unchanging reality established by God at the genesis of the world. This sets the divine standard against which all human practices, including divorce, must be measured.
"God made them"
This clause highlights the divine agency and intentionality behind humanity's existence. It is not humanity's choice or societal construct that determines their fundamental nature, but God's sovereign act. The "them" refers to humanity in general, emphasizing that the creation of human beings was inextricably linked to their sexual differentiation from the outset.
"male and female"
This is the core declaration regarding human identity. It asserts a fundamental, binary distinction in human nature as established by God. This distinction is not merely biological but encompasses the whole person, designed for complementarity and the foundation of the procreative and relational purposes within marriage. It directly echoes Genesis 1:27 and serves as the divine blueprint for human sexuality and relationality.
Literary Devices
Mark 10:6 employs several powerful literary devices. Firstly, Allusion is central, as Jesus directly alludes to the creation account in Genesis 1:27 and implicitly to Genesis 2:24. This allusion serves to establish the Authority of the Old Testament Scriptures as the ultimate source of truth regarding God's design. Secondly, the phrase "But from the beginning" functions as a rhetorical Contrast to the preceding discussion about Mosaic Law, drawing a sharp distinction between God's original, perfect will and later concessions due to human fallenness. This creates a sense of Emphasis on the primordial and foundational nature of God's design for humanity and marriage. Finally, the succinct declaration "God made them male and female" is a statement of Divine Fiat, highlighting the direct and intentional act of the Creator in establishing human gender, which serves as an Archetype for all subsequent human existence and relationships.
Theological and Thematic Connections
Mark 10:6 is a profound theological statement that anchors human identity and the institution of marriage in the very act of divine creation. It asserts God's sovereignty over human design, proclaiming that the distinction between male and female is not an evolutionary accident or a social construct, but a deliberate and foundational aspect of His perfect will from the "beginning." This verse establishes that human sexuality is intrinsically tied to God's creative intent, designed for complementarity and the sacred union of marriage. It challenges any human attempt to redefine or deviate from this original blueprint, underscoring the timeless and unchanging nature of God's truth regarding gender and marital fidelity. Theologically, it reinforces the concept of Imago Dei (the image of God) as inherently male and female, reflecting the relational and diverse unity within the Godhead.
Reflection and Application
Mark 10:6 serves as a timeless anchor in a world increasingly questioning the nature of gender, identity, and marriage. For believers, this verse is not merely an ancient historical statement but a living truth that calls us to align our understanding and lives with God's unchanging design. It reminds us that our identity as male or female is a gift from our Creator, imbued with inherent purpose and value. In a culture that often seeks to redefine these fundamental categories based on subjective feelings or evolving social norms, Jesus' words call us back to the objective reality of God's creative act. This means embracing our biological sex as divinely ordained, understanding marriage as the exclusive covenantal union between one man and one woman, and upholding these truths with both conviction and compassion. It challenges us to live out God's design for human relationships, reflecting His wisdom and goodness to a watching world, even when it runs counter to prevailing societal trends.
Questions for Reflection
FAQ
Why does Jesus appeal to the creation account instead of the Mosaic Law when discussing divorce?
Jesus appeals to the creation account in Genesis 1 and Genesis 2 because He wants to establish God's original, perfect intent for humanity and marriage, rather than debating the Mosaic Law's concessions. The Mosaic Law, specifically Deuteronomy 24:1, permitted divorce due to the "hardness of heart" of the people (Mark 10:5). By going back to the "beginning," Jesus highlights that God's ideal for marriage as a lifelong, indissoluble union between one man and one woman predates and supersedes any later allowances made necessary by human sinfulness. He asserts that God's original design is the ultimate standard, not human compromise.
What does "God made them male and female" imply about gender identity today?
The statement "God made them male and female" (Mark 10:6) implies that human gender is a divinely ordained, binary reality established at creation. It points to a fundamental distinction between two sexes, male and female, as part of God's intentional design for humanity. This biblical perspective emphasizes that one's biological sex is not an accident but a purposeful act of the Creator, foundational to human identity and the complementary roles within marriage and family. It suggests that gender is an inherent aspect of who we are, given by God, rather than a fluid concept or a social construct.
How does this verse relate to the broader biblical teaching on marriage?
Mark 10:6 serves as the foundational premise for Jesus' entire teaching on marriage in the surrounding passage (Mark 10:2-12). By stating that God made humanity "male and female from the beginning of the creation," Jesus establishes the necessary components for marriage as a union exclusively between a man and a woman. He then builds upon this by quoting Genesis 2:24 in Mark 10:7-8, emphasizing the "one flesh" union that results from this male-female pairing. This verse, therefore, defines the very nature and participants of marriage according to God's original, unchanging design, setting the standard for its sanctity and indissolubility.
Christ-Centered Fulfillment
Mark 10:6, though a direct quote from the Old Testament, finds its profound Christ-centered fulfillment in several ways. Firstly, Jesus, as the one making this declaration, is the very Word through whom all things were made (John 1:1-3). His authoritative appeal to creation is not merely a rabbinic argument but a divine assertion by the one who was present and active in the "beginning." He is the Creator re-establishing the standard He Himself set. Secondly, Christ's teaching here restores God's original, perfect design for humanity and marriage, which was marred by the Fall and human sinfulness. Through His redemptive work, Jesus enables humanity to live in conformity with God's original intent, offering grace for individuals and couples to pursue the "one flesh" ideal that reflects His own covenant faithfulness. Finally, the union of male and female in marriage, as established in creation and affirmed by Christ, serves as a profound earthly picture of the ultimate spiritual union between Christ and His Church (Ephesians 5:22-33). Just as God created humanity as complementary halves designed for union, Christ perfectly fulfills His role as the Bridegroom, loving and sanctifying His Bride, the Church, into an eternal, indissoluble bond. Thus, in Jesus, the foundational truth of creation is not only affirmed but also redeemed and elevated to reveal the mystery of His relationship with His people.