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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
10 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.
Where are we to find language adequately to express the happiness of that marriage which the church cements, the oblation confirms, the benediction signs and seals, the angels celebrate, and the Father holds as approved? For all around the earth young people do not rightly and lawfully wed without their parents’ consent. What kind of yoke is that of two believers who share one hope, one desire, one discipline, one service? They enjoy kinship in spirit and in flesh. They are mutual servants with no discrepancy of interests. Truly they are “two in one flesh.” Where the flesh is one, the spirit is one as well. Together they pray, together bow down, together perform their fasts, mutually teaching, mutually entreating, mutually upholding. In the church of God they hold an equal place. They stand equally at the banquet of God, equally in crises, equally facing persecutions, and equally in refreshments. Neither hides anything from the other. Neither neglects the other. Neither is troublesome to the other.
For the Word of God is to be considered as being more in one flesh with the soul than a man is one flesh with his wife. But to whom is it more becoming to be also one spirit with God, than to this human soul which has so joined itself to God by love as that it may justly be said to be one spirit with God?
(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 his mysterious plans the Father had destined a bride for his only Son and presented her to him under the guise of prophetic images. Moses appeared and with deft hand sketched a picture of bridegroom and bride but immediately drew a veil over it. In his book he wrote that a man should leave father and mother so as to be joined to his wife, that the two might in very truth become one. The prophet Moses spoke of man and woman in this way in order to foretell Christ and his church. With a prophet’s penetrating gaze he contemplated Christ becoming one with the church through the mystery of water. He saw Christ even from the virgin’s womb drawing the church to himself, and the church in the water of baptism drawing Christ to herself. Bridegroom and bride were thus wholly united in a mystical manner, which is why Moses wrote that the two should become one.… Wives are not united to their husbands as closely as the church is to the Son of God. What husband but our Lord ever died for his wife, and what bride ever chose a crucified man as her husband? Who ever gave his blood as a gift to his wife except the one who died on the cross and sealed the marriage bond with his wounds? Who was ever seen lying dead at his own wedding banquet with his wife at his side seeking to console herself by embracing him? At what other celebration, at what other feast is the bridegroom’s body distributed to the guests in the form of bread? Death separates wives from their husbands, but in this case it is death that unites the bride to her beloved.
(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.
And the two shall become one flesh. Therefore now they are no longer two, but one flesh. The reward of marriage is that two become one flesh. Chastity joined to the spirit becomes one spirit.
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 10:8 encapsulates Jesus' profound teaching on the nature of marriage, quoting from the Genesis creation account to assert that when a man and woman are joined in matrimony, they become an indivisible, unified entity. This statement underscores the sacred, permanent, and transformative union intended by God for husband and wife, emphasizing that their distinct identities merge into a new, singular "one flesh" reality.
Context
Literary Context
This verse is part of Jesus' response to the Pharisees' question about the legality of divorce in Mark 10:2-12. The Pharisees, likely testing Jesus, inquired if it was lawful for a man to divorce his wife. Instead of engaging with the nuances of Mosaic law concerning divorce, Jesus redirects their attention to God's original design for marriage as established at creation. He quotes from Genesis 1:27 and Genesis 2:24, presenting marriage not as a human institution subject to societal whims, but as a divine covenant. Mark 10:8, directly quoting Genesis 2:24, serves as the theological bedrock for Jesus' subsequent teaching on the indissolubility of marriage, culminating in his prohibition against divorce and remarriage in Mark 10:9-12.
Historical & Cultural Context
In first-century Judaism, divorce was a common practice, particularly among men, based on interpretations of Deuteronomy 24:1. There were two dominant rabbinic schools of thought: the school of Hillel, which allowed divorce for almost any reason, and the school of Shammai, which permitted it only for serious moral offenses. By asking Jesus about divorce, the Pharisees were likely trying to trap him into taking a side, thus alienating either the more liberal or conservative factions. Jesus' response, however, transcends these debates by appealing to a pre-Mosaic, creation-based understanding of marriage. His emphasis on the "one flesh" union and the prohibition of divorce was revolutionary in a patriarchal society where women had few rights and divorce was primarily a male prerogative. This teaching challenged prevailing cultural norms and highlighted the radical equality and sacredness of the marital bond from God's perspective.
Key Themes
Mark 10:8 contributes significantly to several major theological themes within the broader narrative of Mark and the New Testament. The primary theme is Marital Unity, emphasizing the profound, holistic bond between husband and wife, encompassing physical, emotional, spiritual, and relational dimensions. This verse also strongly establishes the Divine Institution of Marriage, asserting that marriage is not merely a social contract but a sacred covenant ordained by God from the beginning of creation. Furthermore, the phrase "no more twain, but one flesh" underscores the Permanence and Indissolubility of the marital union, implying that what God has joined together, humanity should not separate, as explicitly stated by Jesus in Mark 10:9. These themes collectively present a high view of marriage, rooted in God's original design and intended to reflect His covenantal faithfulness.
Exposition and Analysis
Key Word Analysis
This word, meaning "two," highlights the initial state of two distinct individuals. In the context of marriage, it signifies the separate identities, backgrounds, and lives that a man and a woman bring into the union. The subsequent transformation into "one flesh" emphasizes that this distinctness is superseded by a new, unified identity within the marital covenant.
As the feminine form of "one" (referring to "flesh," which is feminine in Greek), this word is crucial. It denotes singularity and unity, contrasting sharply with "twain." In the "one flesh" concept, it signifies a complete merging, not just of bodies, but of lives, purposes, and destinies, creating a new, singular entity in the eyes of God.
While "flesh" can refer to the physical body, in the context of "one flesh" (echoing the Hebrew basar echad), it carries a much broader meaning. It encompasses the entirety of a person's being—their physical, emotional, intellectual, and spiritual essence. It signifies a comprehensive and profound union of persons, where two individuals become deeply intertwined and interdependent, sharing a common life and identity.
Verse Breakdown
"And they twain shall be one flesh:"
This clause, a direct quotation from Genesis 2:24, announces the transformative nature of the marital covenant. It declares that two separate individuals ("twain") will undergo a fundamental change, becoming a single, unified entity ("one flesh"). This union is not merely a legal or social arrangement but a profound existential reality, divinely ordained and enacted. The future tense "shall be" emphasizes that this is a divinely intended outcome, a state of being that marriage brings about.
"so then they are no more twain, but one flesh."
This second clause serves as an emphatic re-statement and logical conclusion drawn from the first. The phrase "so then" (Greek hṓste) indicates a consequence or result. Because of the divine act of joining, the previous state of being "twain" is abolished; it "no more" exists. They are fundamentally and irrevocably transformed into "one flesh." This reiteration underscores the permanence and totality of the marital union, asserting that the distinctness of the two individuals is subsumed into a new, singular identity.
Literary Devices
Mark 10:8 prominently features Quotation, as Jesus directly cites Genesis 2:24 to establish the divine origin and nature of marriage. This use of scripture lends immense authority to his teaching. The verse also employs Repetition with the phrase "one flesh" appearing twice and "twain" appearing twice. This repetition serves to emphasize the central concept of unity and the radical transformation that occurs in marriage, driving home the point that two become one. Furthermore, Symbolism is evident in the phrase "one flesh." While it includes physical intimacy, it primarily symbolizes a holistic, covenantal union of lives, wills, and destinies, representing the deepest possible human bond.
Theological and Thematic Connections
Mark 10:8 stands as a cornerstone for Christian theology of marriage, emphasizing its sacred, covenantal, and transformative nature. It reveals God's original intent for marriage as a lifelong, exclusive union that reflects His own unity and faithfulness. The "one flesh" concept transcends mere physical intimacy, encompassing a profound spiritual, emotional, and relational merging of two distinct individuals into a new, unified entity. This divine design for marriage is not merely a social construct but a foundational aspect of human existence, established at creation to reflect the very nature of God's relationality and to provide a framework for human flourishing. It highlights the profound mystery and sacredness of the marital bond, setting it apart as a unique and holy institution.
Reflection and Application
Mark 10:8 calls believers to a profound understanding and commitment to the sacred institution of marriage. It challenges us to move beyond superficial or culturally conditioned views of marriage and embrace God's original, radical design for a "one flesh" union. For married couples, this verse serves as a powerful reminder of the depth of intimacy, unity, and permanence God intends. It encourages spouses to continually strive for this holistic oneness—physically, emotionally, spiritually, and relationally—by prioritizing communication, mutual submission, forgiveness, and shared purpose. For those considering marriage, it sets a high standard, urging prayerful discernment and a commitment to a lifelong covenant. Ultimately, this verse invites all believers to appreciate the beauty and sanctity of marriage as a divine gift, a profound mystery that pictures the relationship between Christ and His Church, and a powerful witness to God's design for human relationships.
Questions for Reflection
FAQ
What exactly does "one flesh" mean, beyond just physical intimacy?
While "one flesh" certainly includes the physical union in marriage, its meaning extends far beyond that. Drawing from its Hebrew root (basar echad in Genesis 2:24), it signifies a comprehensive and holistic merging of two lives. This includes emotional intimacy (sharing feelings, thoughts, and vulnerabilities), spiritual unity (praying together, growing in faith together, sharing a common spiritual purpose), and relational interdependence (making decisions together, sharing resources, supporting each other's dreams and burdens). It implies a profound commitment where two distinct individuals become a new, singular entity in purpose, identity, and destiny, reflecting God's design for complete unity within the covenant of marriage.
Does Jesus' teaching on "one flesh" mean that divorce is never permissible under any circumstances?
Jesus' teaching in Mark 10:8-9 strongly emphasizes the permanence and indissolubility of marriage, appealing to God's original creation design. His primary intention is to uphold the sacredness of the marital bond against the casual divorce practices of his day. While Mark's account presents Jesus' teaching without explicit exceptions, other Gospel accounts (like Matthew 19:9) include an exception clause for "sexual immorality" (Greek porneia). The interpretation of this exception has been debated among scholars and theologians for centuries. However, the overarching message from Jesus is clear: marriage is intended by God to be a lifelong, "one flesh" union, and divorce should be considered only in the most grievous circumstances, as a tragic breaking of a divine covenant.
Christ-Centered Fulfillment
Mark 10:8, with its profound declaration of two becoming "one flesh" in marriage, finds its ultimate fulfillment and deepest theological meaning in the relationship between Christ and His Church. As Ephesians 5:31-32 explicitly states, the "one flesh" union of husband and wife is a "profound mystery" that refers to Christ and the Church. Just as a husband and wife are called to a complete and indivisible union, so too is the Church united with Christ in an unbreakable spiritual bond. Christ, the heavenly Bridegroom, gave Himself up for His bride, the Church, to make her holy and blameless (Ephesians 5:25-27). This divine union is the ultimate reality that human marriage points to and reflects. The covenantal faithfulness, sacrificial love, and profound unity intended for marriage are perfect echoes of Christ's unwavering commitment to His people, a union that is eternal and indissoluble, secured by His blood and sealed by the Spirit (Ephesians 1:13-14). Thus, every "one flesh" marriage, when lived according to God's design, becomes a living parable of the glorious, intimate, and eternal union between Christ and His Church.