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The Gospel of Mark, rightly Divided Mark 10:1-12 | Session 37 | Mark Rightly Divided

Jesus Teaches About Divorce | Mark 10:1-12

Verse 1 -

Jesus had previously been in Capernaum, but now he was transitioning "into the coasts of Judaea" while remaining on the "farther side of Jordan" (that is, the eastern side). This location would have been situated in the Roman province of Perea, which was governed by Herod Antipas. Herod Antipas was also the ruler of Galilee, and he was the same Herod who ordered the beheading of John the Baptist. However, he did not rule Judea, as it was under the procuratorship of Pilate.

Perea, which is located in the modern day Jordan, was predominantly Jewish in terms of population and practice. Historical sources, including writings by the renowned Jewish historian Flavius Josephus, confirm the Jewish identity of Perea. Josephus specifically mentioned Perea among the territories where Jewish law and customs were observed, suggesting that it was an integral part of Jewish society. Additionally, archaeological excavations have unearthed numerous remains of first-century synagogues, mikvot (ritual baths), and other indicative artifacts.

Thus, given Perea's strong Jewish identity, it came as no surprise that the Jewish population sought Jesus out. Even though He was trying to escape the crowds, Jesus found Himself teaching them once again, as this was His passion and mission.

Verse 2 -

The Pharisees, known for their keen desire to trap Jesus in His words, approach Him with what they believe to be a “gotcha” question. Their intention is not to learn from Him, but rather to divert His teachings with a question designed to have no satisfactory answer. They ask Him a seemingly straightforward question: is it permissible for a man to divorce his wife? The complexity lying beneath the simplicity of this question is something they hope will entangle Jesus.

Interestingly, the text specifically mentions that the Pharisees were "tempting him." This Greek term, πειράζω (peirazo), is the root of our English word "pirate." While its literal meaning is to test (by piercing), in this context, it clearly suggests that the Pharisees intended to "pirate" or hijack Jesus' teaching time. The audience likely understood this underlying motive, despite the Pharisees' hope that it would go unnoticed. Their aim was not to engage in genuine dialogue or learn from Jesus' wisdom, but rather to undermine Him and disrupt His teaching.

Verses 3-4 -

Jesus turned the question back to the Pharisees, asking them what Moses had to say on the matter. They responded by referencing Deuteronomy 24:1. However, in doing so, Jesus cleverly brought to light a prevailing controversy within Pharisaism itself. The Pharisees were capable of citing the verse from Deuteronomy, yet they were divided in their interpretations of it.

The Jewish oral law, recorded in the Mishnah, specifically in the Mishnah Gittin 9:10, presents these differing views on divorce:

Beit Shammai say: A man may not divorce his wife unless he finds out about her having engaged in a matter of forbidden sexual intercourse [devar erva], i.e., she committed adultery or is suspected of doing so, as it is stated: “Because he has found some unseemly matter [ervat davar] in her, and he writes her a scroll of severance” (Deuteronomy 24:1). And Beit Hillel say: He may divorce her even due to a minor issue, e.g., because she burned or over-salted his dish, as it is stated: “Because he has found some unseemly matter in her,” meaning that he found any type of shortcoming in her. Rabbi Akiva says: He may divorce her even if he found another woman who is better looking than her and wishes to marry her, as it is stated in that verse: “And it comes to pass, if she finds no favor in his eyes” (Deuteronomy 24:1). <![if !supportFootnotes]>[1]<![endif]>

This division within Pharisaic teaching further complicated their 'gotcha' question and highlighted their hypocrisy. They were not in agreement among themselves on the issue they were using to test Jesus. In short, their answer that “Moses suffered to write a bill of divorcement” (v. 3) was overly simplistic.

Verse 5 -

In this verse, we encounter an intriguing detail that could be easily overlooked. Here, Jesus reveals that the provision in the Torah for writing a bill of divorce was not a direct command from God, but rather something Moses put into the law. Moses did this not as a prescription of God's perfect will, but as a concession to accommodate the hardness of the people’s hearts. In other words, this law was a pragmatic solution to a real-world problem, reflecting the stubbornness and sinfulness of the people, rather than an ideal set by God for marriage.

This understanding sheds some light on the nature of the Torah (and other Scripture passages). There are parts that are direct words of God, "thus saith the Lord," and there are parts that are inspired by God but carry a degree of human authorship. These areas demonstrate the extent of God's trust in men like Moses. When we refer to it as the "Mosaic Law," we are acknowledging Moses's role in its creation - perhaps more than we initially realized. God wrote the Ten Commandments with His finger, but it was Moses who fleshed it out, providing more detailed laws and regulations for the people of Israel.

In the Torah, there are portions that are expressly spoken of by God. For example, in Exodus 20:1: "And God spake all these words, saying,". This verse indicates that the words to follow are directly from God.

However, there are also places that indicate Moses's mind in writing the Torah. For instance, Deuteronomy 31:24-26: "And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee." This suggests that Moses had a significant role in writing the Torah.

This perspective does not imply that some parts of the Scripture are inerrant while others are subject to error. Rather, it simply illustrates how the Scripture was formed. It also provides encouragement to individuals living today. As we face challenging decisions in areas where the Lord has not expressly spoken, we can be assured that it is possible to make choices that honor God, even without hearing His direct voice.

Verses 6-8 -

In these verses, Jesus shifts the discussion from divorce provisions to God's original plan for marriage. He refers to Genesis 1:27 and 2:24, pointing back to "the beginning of the creation." According to Jesus, God's ideal for marriage is the union of one man and one woman in adulthood, becoming one in every sense - sexually, emotionally, and spiritually. This bond is meant to be lifelong and unbreakable, reflecting the enduring commitment and love that should define marriage. This was God's initial blueprint for marriage, untouched by human sinfulness and heartlessness.

The law's later adaptation to accommodate divorce doesn't invalidate the original plan.

The acknowledgement of human inability to constantly uphold God's original plan might explain why the Bible often mentions practices like polygamy or multiple concubines without explicit condemnation. These practices deviate from God's ideal monogamous marriage, yet they became embedded in the societies of that era due to human sinfulness. When the Bible mentions these practices, such as David's multiple wives, it often presents them as factual elements of the narrative, without immediate disapproval. This doesn't imply that these practices were approved; instead, the Bible's authors recognized the disparity between God's perfect design and the flawed reality of human conduct.

The Bible does not provide explicit guidance on every possible deviation, perversion, or minor adjustment from God's standard. However, it sets an overarching standard for righteousness, holiness, and love that applies universally. Any deviation from this standard - whether a large-scale perversion or a minor alteration - is not in line with God's best for us. God's plan, as outlined in the Bible, is the ideal to which we should strive. A practice or behavior does not need to be explicitly condemned in order to be something that we reject. When practices or behaviors fall short of this standard, they simply do not reach the fullness of God's perfect design for humanity.

Verse 9 -

Jesus’ words in this verse, “What therefore God hath joined together, let not man put asunder” are given in the context of marriage but stand as a general truth. Not only as stated, but also in reverse: what God has divided, man should not unite (compare with 2 Tim. 3:15). These words serve as a sort of rebuttal to the Pharisees, who were so engrossed in debating the words of Moses that they perhaps neglected God's ideal. They were spending their time trying to define what "some uncleanness" (Deuteronomy 24:1) was, rather than recognizing God's ideal for marriage. They were focusing on minor details, while Jesus pointed them back to God's overall plan. The Pharisees were majoring in minors, and Jesus redirected their attention to the big picture – God's original design and intent for marriage.

Verses 10-12 -

Jesus and His disciples entered a house, presumably that of a follower for accommodations for the night. There, the disciples sought a deeper understanding of His teaching and asked Him again about this matter. Jesus provided a clear and direct instruction: If a man divorces his wife and marries another, he commits adultery against her. Similarly, if a woman divorces her husband and marries another, she commits adultery. This conclusion aligns with the ideal He stated in the previous verses. While Moses provided for a man to write a certificate of divorce due to the hardness of people's hearts, God's original design was for the two to become one. Therefore, severing this God-joined union and entering into another marriage is, in Jesus' words, an act of adultery.

Application Of The Divorce and Remarriage Teaching

As "right dividers," we understand that Jesus was teaching those under the law (Rom. 15:8), but we live in a time of grace, not under the law. Our righteousness comes from the grace-gift that God offers us through Jesus Christ. We are not dealing with the concept of "unforgivable sin" in this age of grace. In fact, our sins are not being imputed to our account (2 Cor. 5:19).

Yet, we are in a position similar to Moses: we know God's perfect standard, but how do we deal with human failure to live up to that standard? We should strive to be wise, careful, and aim for the best while acknowledging that free will can sometimes lead to less-than-ideal circumstances. When we find ourselves in such situations, we must strive to make the best of them, in a way that gives both God and His Word every possible benefit.

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<![if !supportFootnotes]>[1]<![endif]> Mishnah Gittin 9.10, Sefaria (accessed May 22, 2024), [[https://www.sefaria.org/Mishnah_Gittin.9.10?lang=bi[6](https://www.sefaria.org/Mishnah_Gittin.9.10?lang=bi[6)](https://www.sefaria.org/Mishnah_Gittin.9.10?lang=bi%5B6%5D(https://www.sefaria.org/Mishnah_Gittin.9.10?lang=bi%5B6))]

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