COMMENTARY ON MARK
LESSON NUMBER 109
“ Mark 10:10 And in the house His disciples asked Him again of the same matter. 11 And He saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.” (Mk 10:10-12; Matt 5:32; 19:9-12; Lk 16:18)
FOUNDATIONAL TEACHING ON DIVORCE
INTRODUCTION
Having been asked by the Pharisees if it is lawful for a man to divorce his wife for every cause, Jesus has pointed them to the purpose for marriage, and the involvement of God in it – joining two together, so that they become “one flesh.” He has, in fact, suggested that maintaining the marriage should be their focus, and not seeking lawful means to dissolve it. The implication is that honest and good efforts are supported by the Lord. If He was instrumental in ratifying the marriage – joining the man and woman together – why would He not grant what is required to maintain it? However, His mercy and grace will not be granted to those who remain self-centered instead of “joined,” and thus seek ways to please themselves rather than the God who instituted marriage. Unless He is hardening a person, the Lord never assists people to do wrong, nor does He bless them for doing so. For these reasons, and more, Jesus has presented the foundational teaching on marriage to the Pharisees, and no more. He will not enter into details and exceptions with those whose hearts are not pure. We will find in this text that there was an exception to the rule – an exception that was God-defined, not man-defined. Jesus will share that with those whose motives have not been sullied by selfishness and inconsideration – those who want to know the truth of the matter. It is apparent that Jesus is not in the business of merely disseminating information, feeding the intellect of inquisitive men. That is a principle that would revolutionize the “workshop” movement, which has no regard at all for whether a person is worthy to hear the delineation of a matter. While it may seem but a small point, it is never proper to unload instruction about details and exceptions to those who have no love for the truth. Give only foundational principles to them, for they are unworthy to hear any more.
HIS DISCIPLES ASK HIM AGAIN OF THE SAME MATTER
“ Mk 10:10 And in the house His disciples asked Him again of the same matter.”
In Matthew’s account of this event, it may appear as though Jesus told the Pharisees, “Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt 19:9). However, this was said to the disciples, and not to the Pharisees. Matthew carefully says of Christ’s initial answer, “He said unto them” (Matt 19:8). It is written of his reply concerning an exception, “And I say unto you.” Mark makes the same distinction, preceding Christ’s words concerning being joined together with “said unto them,” while stating that the answer concerning the exception was given in response to the disciples inquiry. Luke affirms that Jesus did say a similar word to the Pharisees when He upbraided them craftily finding ways to break the law of God (Lk 16:18). At that time, He was not commenting on marriage, but on the corrupt teaching of the Pharisees. Here, Jesus has focused on marriage, and is responding to the honest inquiry of His disciples.
HIS DISCIPLES ASK HIM AGAIN. Unlike churchmen of our day, the disciples were thinkers. They could not simply sit and listen to the words of Jesus, and then get up and go on their way, doing their own business. They had heard Jesus speak to the Pharisees on a very sensitive subject. The Pharisees were content to have Jesus conclude the discussion, but the disciples were not. When they returned to “the house,” and were away from the Pharisees, they asked Jesus “again,” unwilling to remain ignorant.
Loving the Truth. Here we are witnessing “the love of the truth” expressing self (2 Thess 2:10). Loving the truth cannot be simulated. This love involves an attraction to and appetite for the truth. It includes a refusal to remain in the dark about the things God reveals. It not only moves a person to relish the truth that he hears, but to pursue the truth of God as a man who is seeking goodly pearls.
Taking the Kingdom by Violence. This is also an example of taking the Kingdom “by violence” (Matt 11:12). The disciples were not content with what Jesus had said to the Pharisees. They seemed to sense that there was more to be known on this subject, and because it involved Divine activity and judgment, they refused to remain ignorant.
Pressing. This attitude is also a commentary on pressing “toward the mark” (Phil 3:14). Pressing toward the mark involves taking advantage of every opportunity – entering every open door. Here was a slot of time in which they had access to Jesus, and they took advantage of it.
Seeking the Kingdom First. In this we also have an excellent example of seeking “first the kingdom of God and His righteousness” (Matt 6:33). The disciples did not discuss among themselves how they would have answered the Pharisees. Instead, they sought for the mind of Jesus on the subject. They inquired of Jesus’ mind first – before their own. They wanted a definition of “righteousness” from Him, not the Pharisees, some other teachers, or even themselves. Seeking first the Kingdom of God is not merely being religious. It is rather an earnest effort to obtain the Divine perspective of things, which is really the only one.
OF THE SAME MATTER. I have been with people who were quite willing to pursue their own matters, ignoring issues that had been brought up by others. For them, their world revolved around themselves, and they rarely involved themselves in anything they did not personally initiate. Those with whom I have been identified in the past usually have circular discussions, always covering the same topics. They rarely, if ever, touch upon a new subject, or a fresh perspective of an old one. That, of course, is the manner of traditional religion. It is lifeless with a prevailing interest in maintaining the institution and justifying self.
This is not the manner of the Kingdom of God. Those who remain with Christ obtain a genuine and holy interest in the things of God. They not only love the truth, they want to know everything that is knowable – that is, what has been revealed. If the Lord speaks to a matter, they want to know everything He has said, and what it means. They will plead like David, “Give me understanding” (Psa 119:34,73,125,144,169). Like Solomon they will confess, “And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven” (Eccl 1:13). Their quest will even extend further than that of Solomon. That is the kind of impact the presence and teaching of Jesus have on a tender heart.
Whether a person can presently articulate this thought or not, in Christ there is a kind of sensitivity to the fact that ignorance is not good. Ignorance is more beastly than manly, as Asaph confessed (Psa 73:22). It is a sign of spiritual decline, as Isaiah affirmed (Isa 56:10). Jesus and those whom He has sent do not want us to be ignorant (Rom 11:25; 1 Cor 10:1; 12:1; 2 Cor 2:11; 1 Thess 4:13; 2 Pet 3:8). Wherever Christian men and woman are unlearned and ignorant about things God has revealed, faith will bring a great discontentment with the condition. Wherever that discontentment is not found, unbelief is sitting on the throne of a hard and calloused heart. Representative of all believers, the disciples asked for more understanding.
WHEN MARRIAGE BECOMES ADULTERY
“ 11 And He saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.”
I am compelled to make a few introductory remarks abut this text, lest it be misunderstood. Jesus is speaking in the capacity of a Savior as well as the Judge of all the earth. He is also delivering the foundational teaching of the matter. As Matthew will confirm, Mark does not give the complete teaching on the subject.
This does not suggest Mark was deficient. He is giving the summation of what Jesus said, for before our thinking can lead us to proper conclusions, it must be at the foundational level. There is such a thing as exceptions to the general rule. The thief on the cross was one, being saved in an unconventional manner (Lk 23:43). The woman taken in adultery is another, being delivered from the condemnation of the Law (John 8:11). On the side of exceedingly rare blessing, Enoch and Elijah were taken from the earth without having to go through the experience of death (Heb 11:5; 2 Kgs 2:11).
Any exceptions to the standard must be approved by God. Men cannot invent their own exceptions. Further, when it comes to exceptions, the grace of God will be evident, for no person is deserving of being approved in contradiction of the general rule. This will become more apparent as we proceed through this text.
PUT AWAY HIS WIFE. It is good to learn to speak in words that the Holy Spirit employs. No person in Scripture is ever said to have “divorced” his wife. That term is always used to describe one who has already been put away (Lev 21:14; 22:13; Num 30:9; Matt 5:32). Even when the Lord voiced His hatred of putting asunder that He had joined, he said, “He hateth putting away” (Mal 2:16). Other versions read “hates divorce,” but the words employed actually do mean “putting away.” Different Hebrew words are used. “Divorce” comes from the Hebrew word “garash” – to drive out. The expression “putting away” comes from the word “shalach” – forsake, push away, put away, send away. While the words are similar, “putting away” views the matter as putting asunder what God has joined together. “Divorce” is a softer term that accents the will of the one doing the putting away.
Jesus is teaching with the action of God in the background – “what God hath joined together.” Thus the action of the offending party must be compared with the will of the Lord, and what He has done.
MARRY ANOTHER. The insinuation is that the wife was put away because another woman had found favor in the eyes of her husband. In this case, the wife was only a source of self-gratification – which contradicts the concept of the wife being an appropriate “helper” (Gen 2:18,20). Again, this is against the backdrop of God joining them together as “one flesh.”
ADULTERY AGAINST HER. This is a strong word, but we must give heed to it. There is no way to make adultery legal – even a “bill of divorcement.” What is more, the man commits adultery against the very woman he chose to put away. Ordinarily, “adultery” is a deed. Here, it is a marriage. Again, this is intended to discourage divorce – to confirm the gravity of such an action. This is the foundational teaching on the subject, and is to be the first way in which we consider the subject of divorce.
Matthew gives a more thorough coverage of the words of Jesus, also referring to the one who “marrieth her which is put away.” Not only does the husband commit adultery by taking another wife, the one who married the wife who was put away also commits adultery. There are exceptions to the general rule.
Exception #1: EXCEPT FOR FORNICATION. In Matthew’s account, Jesus states an exception to the rule: “except it be for fornication” (Matt 19:9). Matthew 5:32 reads, “saving for the cause of fornication.” Fornication is fleshly intimacy outside the bounds of marriage. By making this exception, Jesus is confirming the way God looks at unfaithfulness. In fact, God Himself put away Israel because of her fornication, or unfaithfulness (Isa 50:1; Jer 3:8).
Exception #2: DEPARTURE OF THE UNBELIEVER. Paul also cites an exception to the general rule, which general rule he affirms in Rom 7:3: “So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.” Yet, when dealing with divided homes, where one was a believer and one was not, he referred to an unbeliever being unwilling to dwell peaceably with the believer. “But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace” (1 Cor 7:15). “Not under bandage” equals a lawful separation of the joining. Notwithstanding, even in that case, every effort is to be made to “save” the unbeliever (1 Cor 7:16).
The purpose of this teaching is not to condemn people found in uncomely situations. Jesus’ dialog with the woman at the well confirms there is mercy for those whose lives have been nothing more than a blunder (John 4:10-18). However, let no person seek to exploit this circumstance!
IF A WOMAN PUT AWAY HER HUSBAND
“ 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.”
A WOMAN PUTTING AWAY HER HUSBAND. This is a most unusual circumstance, and indicates that both wives and husbands have equal rights in the matter of divorce, even though Moses did not speak on the matter. It ought to be evident they are also included in the exception that Jesus provides. However, with the exclusion of the revealed exception, it is incumbent for us to think of marriage within the framework of these words. God takes seriously the bond of marriage, and so should we – particularly redeemed men.
It should to be clear to us that salvation makes no provision for the abuse or degradation of people, whether in the home, the church, or society in general. This is made plain in other teaching, such as that of Paul in the seventh chapter of First Corinthians. There he even allows for a woman to leave her unbelieving husband, even if he is peaceable and has not committed fornication against her. However, he adds, “But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife” (1 Cor 7:11).
All of this is not intended to confuse us. Rather, it is to confirm the complications that are introduced into marriage when one of the parties insists upon their own will being dominant. Wherever ideal circumstances do not exist, men and women are not to jump to unwarranted conclusions. Rather, they should proceed with the caution of faith, seeking to do what is right in the sight of the Lord, and making no decision that puts them at a spiritual disadvantage. This will become apparent in Matthew’s extensive coverage of this occasion.
THE DISCIPLES RESPONSE. Matthew provides the disciples’ response to Jesus’ words. “His disciples say unto Him, If the case of the man be so with his wife, it is not good to marry” (Matt 19:10). That is, if once a person is married there is no possible way to extricate oneself from the marriage, even when circumstances are unfavorable in the sight of God, it is better never to marry. Marriage, in such a case, would be an unbearable yoke. After all, even God will not remain with someone who is unfaithful. The disciples had apparently passed over Christ’s clause of exception: “except it be for fornication” (Matt 19:9).
The kind of forethought evidenced in the disciples’ response is totally foreign in our culture. To consider Jesus’ teaching as directly impacting upon human conduct is not the manner of current religious thought. Having spent, at this time, nearly three years with the Lord, the disciples had picked up on the seriousness of what He said – a response to be coveted!
JESUS’ REPLY. “But He said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it” (Matt 19:11-12). The saying to which Jesus alludes is not His own regarding unwarranted divorces. He is rather referring to the hasty statement made by the disciples: “it is not good to marry.” He does not write it off as a trite saying, but rather confirms there are circumstances in which it holds true – conditions under which “it is good not to marry.” Striking at the root of self-centeredness, He affirms that there are situations in which it is not preferable to marry.
THOSE TO WHOM IT IS GIVEN. There are those who can receive this word: “it is good not to marry.” Ordinarily, it “is not good for man to be alone” (Gen 2:18) – but here is a case where it is good. This is not a philosophical view, but is the result of something God has given.
THOSE BORN EUNUCHS. A eunuch is one incapacitated for marriage. This could be a physical condition, or one in which there is a total lack of such a desire. Jesus first cites those who are born without the capacity for marriage. This is not a choice, but a natural condition. It is unusual, but it does exist. In such a case, “it is good not to marry.”
THOSE WHOM MEN HAVE MADE EUNUCHS. In ancient times, it was a practice to physically make certain men eunuchs in order that they might give themselves wholly to other interests. It appears that Daniel, Hananiah, Mishael, and Azariah were made eunuchs in Babylon, and thereby set apart to serve the interests of the king (Dan 1:3-7). Such men, by their very physical condition, had no interest in marriage, even though that condition was imposed upon them. Some countries still practice this upon repeated moral offenders.
THOSE WHO MADE THEMSELVES EUNUCHS FOR THE KINGDOM. Jesus also mentions those who devote themselves wholly to the Lord, abstaining from marriage by choice in order that they might more fully serve the Lord. These are assumed to be gifted people, who have been called by God into such service. Paul himself was such a person, and referred to his continence as a “proper gift” (1 Cor 7:7,32-34). He also adds that there are severe circumstances during which it is best not to marry – as a time of severe persecution of distress (1 Cor 7:26). Thus we have been exposed to the teaching of our Lord, and of its absolute superiority to the lifeless and routine teaching of the scribes and Pharisees.