Mark 10:1-29

Divorce

10:1 Then ¹  Jesus ²  left that place and went to the region of Judea and ³  beyond the Jordan River. ⁴  Again crowds gathered to him, and again, as was his custom, he taught them. 10:2 Then some Pharisees ⁵  came, and to test him ⁶  they asked, “Is it lawful for a man to divorce his ⁷  wife?” ⁸  10:3 He answered them, ⁹  “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ¹⁰  10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ¹¹  10:6 But from the beginning of creation he ¹²  made them male and female. ¹³  10:7 For this reason a man will leave his father and mother, ¹⁴  10:8 and the two will become one flesh. ¹⁵  So they are no longer two, but one flesh. 10:9 Therefore what God has joined together, let no one separate.”

10:10 In the house once again, the disciples asked him about this. 10:11 So ¹⁶  he told them, “Whoever divorces his wife and marries another commits adultery against her. 10:12 And if she divorces her husband and marries another, she commits adultery.” ¹⁷ 

Jesus and Little Children

10:13 Now ¹⁸  people were bringing little children to him for him to touch, ¹⁹  but the disciples scolded those who brought them. ²⁰  10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ²¹  10:15 I tell you the truth, ²²  whoever does not receive ²³  the kingdom of God like a child ²⁴  will never ²⁵  enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.

The Rich Man

10:17 Now ²⁶  as Jesus ²⁷  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ²⁸  10:18 Jesus said to him, “Why do you call me good? ²⁹  No one is good except God alone. 10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ³⁰  10:20 The man ³¹  said to him, “Teacher, I have wholeheartedly obeyed ³²  all these laws ³³  since my youth.” ³⁴  10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ³⁵  to the poor, and you will have treasure ³⁶  in heaven. Then come, follow me.” 10:22 But at this statement, the man ³⁷  looked sad and went away sorrowful, for he was very rich. ³⁸ 

10:23 Then ³⁹  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, ⁴⁰  “Children, how hard it is ⁴¹  to enter the kingdom of God! 10:25 It is easier for a camel ⁴²  to go through the eye of a needle ⁴³  than for a rich person to enter the kingdom of God.” 10:26 They were even more astonished and said ⁴⁴  to one another, “Then ⁴⁵  who can be saved?” ⁴⁶  10:27 Jesus looked at them and replied, “This is impossible for mere humans, ⁴⁷  but not for God; all things are possible for God.”

10:28 Peter began to speak to him, “Look, ⁴⁸  we have left everything to follow you!” ⁴⁹  10:29 Jesus said, “I tell you the truth, ⁵⁰  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

³ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

⁵ tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the mss vary in how they express this subject lends credence to this judgment: οἱ δὲ Φαρισαῖοι προσελθόντες (Joi de Farisaioi proselqonte", “now the Pharisees came”) in W Θ 565 2542 pc; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselqonte" Joi Farisaioi, “then the Pharisees came”) in א C N (˹: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ Ë¹³ 28 700 892 2427 pm. Further, the use of an indefinite plural (a general “they”) is a Markan feature, occurring over twenty times. Thus, internally the evidence looks rather strong for the shorter reading, in spite of the minimal external support for it. However, if scribes assimilated this text to Matt 19:3, a more exact parallel might have been expected: Matthew has καὶ προσῆλθον αὐτῷ Φαρισαῖοι (kai proshlqon aujtw Farisaioi, “then Pharisees came to him”). Although the verb form needs to be different according to syntactical requirements of the respective sentences, the word order variety, as well as the presence or absence of the article and the alternation between δέ and καί as the introductory conjunction, all suggest that the variety of readings might not be due to scribal adjustments toward Matthew. At the same time, the article with Φαρισαῖοι is found in both Gospels in many of the same witnesses (א Ï in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many mss (B L ˹³ 700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with δέ, since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western mss are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for “the Pharisees came,” even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain.

⁶ tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.

⁷ tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).

⁸ tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.

⁹ tn Grk “But answering, he said to them.”

¹⁰ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

¹¹ tn Grk “heart” (a collective singular).

¹² tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

¹³ sn A quotation from Gen 1:27; 5:2.

¹⁴ tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë^[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

¹⁵ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

¹⁶ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

¹⁷ sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.

¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

²⁰ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

²¹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

²³ sn On receive see John 1:12.

²⁴ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

²⁵ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁸ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

²⁹ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

³⁰ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

³¹ tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

³² tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

³³ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

³⁴ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

³⁵ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

³⁶ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

³⁷ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

³⁸ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁰ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

⁴¹ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

⁴² tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

⁴³ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

⁴⁴ tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.

⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

⁴⁶ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

⁴⁷ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

⁴⁸ sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.

⁴⁹ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

⁵⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”