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Mark 10:9

in Mark 10

Therefore what God has joined together, let man not separate.”

BSB

The same verse in ASV and KJV ▾

ASV

What therefore God hath joined together, let not man put asunder.

KJV

What therefore God hath joined together, let not man put asunder.

This verse in Mark 10

Commentary

11 notes on this verse

A commentator

Clement of Alexandria

The Stromata Book 3 · Written before 215.

There are some who say outright that marriage is fornication and teach that it was introduced by the devil. They proudly say that they are imitating the Lord who neither married nor had any possession in this world, boasting that they understand the gospel better than anyone else. The Scripture says to them: "God resists the proud but gives grace to the humble." Further, they do not know the reason why the Lord did not marry.

This site's exposition

because of your hardness of heart

on Mark 10:5-9

Jesus calls the provision a concession, written because of your hardness of heart, and reaches past Moses to creation. There God made them male and female and the two will become one flesh, so what God has joined together, let man not separate.

This site's exposition

what God has joined together

John Chrysostom argues from the lesser to the greater. If a couple joined by God may not be parted, it is far worse to separate the church from Christ. Clement of Alexandria faced teachers who called marriage fornication brought in by the devil.

The record, by era

The Church Fathers1 voice

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

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.

The Medieval Church2 voices

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

(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.

A commentator

Bede

On the Gospel of Mark · Written before 735.

proposed

What therefore God has joined together, let not man separate. What God has joined, making one flesh out of man and woman, man cannot separate, except perhaps God alone. Man separates when, due to the desire for a second wife, he dismisses the first. God …

The Puritans and the Awakening1 voice

What therefore God hath joined together,.... See Gill on Mat 19:6.

The Nineteenth Century1 voice

The opening verse of this passage shows us the patient perseverance of our Lord Jesus Christ as a teacher . We are told that "Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them." Wherever our Lord went, He was always about His Father's business, preaching, teaching, and laboring to do good to souls. He threw away no opportunity. In the whole history of His earthly ministry, we never read of an idle day. Of Him it may be truly said, that He "sowed beside all waters," and that "in the morning He sowed his seed, and in the evening withheld not His hand." (Isaiah 32:20. Eccles. 11:6.) And yet our Lord knew the hearts of all men. He knew perfectly well that the great proportion of His hearers were hardened and unbelieving. He knew, as He spoke, that most of His words fell to the ground uncared for and unheeded, and that so far as concerned the salvation of souls, most of His labor was in vain. He knew all this, and yet He labored on. Let us see in this fact a standing pattern to all who try to do good to others, whatever their office may be. Let it be remembered by every minister and every missionary — by every schoolmaster and every Sunday-school teacher — by every district visitor and every lay agent — by every head of a house who has family prayers — and by every caretaker who has the charge of children. Let all such remember Christ's example, and resolve to do likewise. We are not to give up teaching, because we see no good done. We are not to relax our exertions, because we see no fruit of our toil. We are to work on steadily, keeping before us the great principle, that duty is ours, and results are God's. There must be ploughmen and sowers as well as reapers and binders of sheaves.
3 more voices on this verse

The Nineteenth Century1 voice

The opening verse of this passage shows us the patient perseverance of our Lord Jesus Christ as a teacher . We are told that "Jesus then left that place and went into the region of Judea and across the Jordan. Again crowds of people came to him, and as was his custom, he taught them." Wherever our Lord went, He was always about His Father's business, preaching, teaching, and laboring to do good to souls. He threw away no opportunity. In the whole history of His earthly ministry, we never read of an idle day.

Modern Voices2 voices

A commentator

GK Chesterton

The Superstition of Divorce, Ch. 6: The Story of the Vow · Written before 1936.

proposed

They are trying to break the vow of the knight as they broke the vow of the monk. They recognise the vow as the vital antithesis to servile status; the alternative and therefore the antagonist. Marriage makes a small state within the state, which resists …

A commentator

GK Chesterton

The Superstition of Divorce, Ch. 4 · Written before 1936.

proposed

One word should be added to this hasty sketch of the elements of the case. I have deliberately left out the loftiest aspect and argument, that which sees marriage as a divine institution; and that for the logical reason that those who believe in this …

How the passage was read

On Mark 10:2-12

On Mark 10:2-12

The divorce question, translated for Rome

The test question “Is it lawful for a man to put away his wife?” lands in Perea, Herod Antipas's territory, where John the Baptist had just died for saying Antipas's marriage to Herodias was unlawful. Behind the question stands the recorded dispute of the Pharisaic schools over Deuteronomy 24:1: the house of Shammai allowing divorce only for unchastity, the house of Hillel for far less (“even if she spoiled his dish,” Mishnah Gittin 9:10). This site's Matthew 19 note walks that dispute; Jesus answers from creation, behind Moses.

Mark alone adds: “and if a woman shall put away her husband, and be married to another, she committeth adultery” (10:12). Under Jewish law of the period, the get (bill of divorce) ran from husband to wife; a wife initiating divorce was Roman law's provision, and famously what Herodias had done to her first husband. Mark, writing for Roman readers, translates the ruling into their legal world, one more instance of the New Testament doing for its first readers what this layer does for the modern one.

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Gittin 9:10 (the schools' dispute)

The words behind it

8 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

Where this verse is studied

About Mark

Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
Christ in the Storm on the Sea of Galilee, Rembrandt, 1633, Isabella Stewart Gardner Museum. Public domain.
This page draws on 10 works. Open the list of works

This page draws on Bede, Catena Aurea by Aquinas; Bede, On the Gospel of Mark; Clement of Alexandria, The Stromata Book 3; GK Chesterton, The Superstition of Divorce, Ch. 6: The Story of the Vow; GK Chesterton, The Superstition of Divorce, Ch. 4; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Calvin, Commentary on a Harmony of the Evangelists; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748) and John Wesley, Explanatory Notes upon the New Testament.