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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.
(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.
For this cause shall a man leave his father and mother, and shall cleave to his wife. Similarly, He said, Cleave to his wife, not to wives.
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 10:7, Jesus, in response to questions about divorce, reiterates God's foundational design for marriage by quoting from the creation account in Genesis. This verse underscores the divine institution of marriage, emphasizing the necessary departure from one's family of origin ("leave") and the profound, exclusive commitment to one's spouse ("cleave") that establishes a new, independent, and unified family unit. It sets the stage for His teaching on the indissolubility and sacredness of the marital bond as a reflection of God's original intent.
Context
Literary Context
Mark 10:7 is embedded within Jesus' pivotal teaching on marriage and divorce, initiated by a challenge from the Pharisees in Mark 10:2. They question the lawfulness of divorce, referencing Moses' allowance for a certificate of divorce (Mark 10:4). Jesus, however, bypasses the legalistic debate and redirects them to God's original creation intent for marriage, found in Genesis 1-2. He directly quotes Genesis 2:24, which forms the basis for His argument against casual divorce. Mark 10:7, along with Mark 10:8, establishes the theological cornerstone that marriage is a lifelong, "one flesh" union, divinely ordained and not to be easily broken by human decree.
Historical & Cultural Context
In first-century Judaism, divorce was a common practice, particularly under the interpretation of Deuteronomy 24:1 by the rabbinic schools of Hillel and Shammai. Hillel's school permitted divorce for almost any reason, while Shammai's was more restrictive, allowing it primarily for sexual immorality. Jesus' teaching in Mark 10 directly challenges these prevailing cultural norms and interpretations. By appealing to the pre-Mosaic creation account, Jesus elevates marriage from a mere social contract or legal arrangement to a sacred, covenantal institution established by God Himself. His emphasis on "leaving" parental authority and "cleaving" exclusively to one's spouse would have been a radical call for a patriarchal society where family lineage and parental ties often held supreme authority.
Key Themes
This verse contributes significantly to several key themes within Mark's Gospel and broader biblical theology. Foremost is the Divine Institution of Marriage, asserting that marriage is not a human invention but a sacred covenant established by God at creation, reflecting His intentional design for humanity. The phrase "leave his father and mother, and cleave to his wife" introduces the theme of Formation of a New Family Unit, emphasizing the necessary shift in primary allegiance and the establishment of an independent household. This leads directly to the theme of Permanence and Unity in Marriage, where two individuals become "one flesh," signifying an inseparable, lifelong bond intended to mirror the unity within the Godhead and the covenantal faithfulness of God Himself. Jesus' teaching here also highlights the Restoration of God's Original Design, as He bypasses human concessions to return to the perfect blueprint for human relationships.
Exposition and Analysis
Key Word Analysis
Meaning "a human being." This term is inclusive, referring to humanity in general, emphasizing that the principle applies broadly to any person entering into marriage, not just a specific type of male. It underscores the universal applicability of God's design for marriage.
Meaning "to leave down, i.e. behind; by implication, to abandon, have remaining." This word signifies a decisive and intentional act of separation from the parental home and its primary authority. It implies a shift in allegiance and a psychological, emotional, and often physical independence necessary for the formation of a new, distinct family unit.
Meaning "to glue to, i.e. (figuratively) to adhere." This term powerfully conveys the profound, inseparable bond intended in marriage. It suggests a deep, tenacious attachment, a sticking together that is physical, emotional, spiritual, and volitional. It implies exclusive loyalty, commitment, and unity, much like two pieces of wood glued together become one stronger piece.
Meaning "a woman; specially, a wife." In this context, it specifically refers to the female partner in the marital covenant, highlighting the heterosexual and complementary nature of the union as established by God in creation.
Verse Breakdown
"For this cause shall a man leave his father and mother"
This clause establishes the necessary precondition for a healthy and divinely ordained marriage. "For this cause" points back to God's creation of male and female and their union. The act of "leaving" signifies a crucial transition from the family of origin to the new marital unit. It involves a reorientation of primary loyalty, emotional dependency, and often financial ties away from parents and towards the spouse. This does not imply disrespect or abandonment of familial relationships, but rather a reordering of priorities, establishing the marital bond as the preeminent human relationship.
"and cleave to his wife"
This clause describes the profound, active, and ongoing commitment required within marriage. To "cleave" (from the Greek proskolláō) means to be glued or tightly joined to. It encompasses physical intimacy, emotional bonding, intellectual partnership, and spiritual unity. This "cleaving" implies an exclusive, lifelong devotion, where the husband and wife become one flesh, sharing life's joys and sorrows, responsibilities, and destinies. It is a covenantal bond that is meant to be unbreakable and foundational to the new family unit.
Literary Devices
Jesus' quotation of Genesis 2:24 in Mark 10:7 employs Allusion, drawing the listener's mind back to the foundational narrative of creation and God's original intent for humanity. This powerful rhetorical move shifts the debate from Mosaic legal interpretations to the very beginning of human existence, grounding marriage in divine design rather than human concession. The phrase "leave his father and mother, and cleave to his wife" also functions as a Metaphor for the profound relational shift and deep, adhesive bond of marriage. The act of "cleaving" vividly paints a picture of two distinct entities becoming permanently joined, like something being "glued" together, emphasizing the unity and indissolubility of the marital union. Furthermore, the structure presents a clear Parallelism, contrasting the necessary separation from one's past primary relationships with the establishment of a new, exclusive primary relationship, highlighting the transformative nature of marriage.
Theological and Thematic Connections
Mark 10:7 is a profound theological statement on the nature of marriage, rooted in God's creation design. It elevates marriage from a mere social or legal contract to a sacred, covenantal institution. By emphasizing "leaving" and "cleaving," Jesus highlights the radical reorientation of identity and allegiance that occurs in marriage, establishing a new, distinct family unit that takes precedence over all other human relationships. This union is intended to be permanent and exclusive, reflecting the very nature of God's covenantal faithfulness to His people. The "one flesh" union (implied by the subsequent verse, Mark 10:8) signifies not just physical intimacy, but a holistic unity of spirit, soul, and body, mirroring the profound unity within the Godhead and the inseparable bond between Christ and His Church.
Reflection and Application
Mark 10:7 provides timeless principles for building strong, healthy, and God-honoring marriages in any era. The command to "leave" challenges individuals to establish appropriate boundaries with their families of origin, ensuring that the marital relationship is the primary human bond. This means prioritizing the spouse's needs, opinions, and well-being above those of parents or siblings, and making decisions as a unified couple. The command to "cleave" calls for an unwavering, lifelong commitment and exclusive loyalty. This involves cultivating deep intimacy—physically, emotionally, intellectually, and spiritually—and actively working to maintain unity and partnership through all seasons of life. For those considering marriage, this verse serves as a profound reminder of the sacredness and intentionality of God's design, urging prayerful consideration and preparation. For those already married, it is a call to continually recommit to the covenant, to nurture the "one flesh" union, and to reflect God's faithfulness in their relationship.
Questions for Reflection
FAQ
What does "leave his father and mother" truly mean in a modern context?
In a modern context, "leaving" (from the Greek kataleípō, meaning to abandon or leave behind) does not imply abandonment or disrespect for one's parents. Instead, it signifies a crucial shift in primary allegiance and emotional dependency. It means establishing a new, independent household and family unit where the spouse becomes the primary human relationship and confidant. This involves setting healthy boundaries with families of origin, making decisions as a unified couple, and prioritizing the needs and well-being of the marital relationship above all other human ties. It's about forming a distinct identity as a married couple, even while maintaining loving and respectful relationships with parents.
Is the "cleave to his wife" only about physical intimacy?
While "cleave" (from the Greek proskolláō, meaning to glue to or adhere) certainly includes physical intimacy as a vital component of the "one flesh" union, it encompasses much more than that. It signifies a profound, holistic, and exclusive commitment that is emotional, intellectual, and spiritual. To cleave means to be deeply devoted, loyal, and inseparably joined to one's spouse in every aspect of life. It implies a partnership where both individuals are committed to mutual support, shared goals, and enduring love, reflecting the covenantal nature of marriage. This deep adherence is what makes the marital bond unique and distinct from all other relationships.
Christ-Centered Fulfillment
Mark 10:7 finds its ultimate Christ-centered fulfillment in several profound ways. Jesus Himself, by quoting Genesis 2:24, re-establishes and elevates marriage to its original, divine intent, demonstrating His authority as the one who upholds and perfects God's creation. His teaching on the indissolubility of marriage points to the unbreakable covenant between Himself and His Church, His bride (Ephesians 5:25-32). Just as a man is to "leave" all others and "cleave" to his wife, Christ "left" His heavenly glory to "cleave" to humanity, entering into a covenant relationship with us through His incarnation and sacrifice (Philippians 2:6-8). The "one flesh" union of marriage foreshadows the ultimate spiritual union believers experience with Christ, becoming "one spirit" with Him (1 Corinthians 6:17). Therefore, the covenantal commitment and profound unity described in Mark 10:7 serve as a powerful earthly illustration of the eternal, unbreakable, and exclusive bond between Christ, the Bridegroom, and His Church, His beloved Bride, culminating in the joyous marriage supper of the Lamb (Revelation 19:7-9).