A.T. Robertson Commentary Mark 10

Into the border of Judea and beyond Jordan (εις τα ορια της Ιουδαιας κα περαν του Ιορδανου). See on Mt 19:1 for discussion of this curious expression. Matthew adds "from Galilee" and Lu 17:11 says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John 11:54). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see Mt 18; John 7-11; Luke 9:18–57:14 (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee.

Multitudes (οχλο). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (συνπορευοντα) with Jesus. Note dramatic historical present.

As he was wont (ως ειωθε). Second past perfect used like an imperfect from ειωθα, second perfect active. Jesus

was teaching (εδιδασκεν, imperfect, no longer present tense) this moving caravan.

Tempting him (πειραζοντες). As soon as Jesus appears in Galilee the Pharisees attack him again (cf. 7:5; 8:11). Gould thinks that this is a test, not a temptation. The word means either , but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew 5:31f.).

What did Moses command you? (Τ υμιν ενετειλατο Μωυσησ; ). Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy 24:1). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in Ge 1:27.

To write a bill of divorcement and to put her away (βιβλιον αποστασιου γραψα κα απολυσα). The word for "bill" (βιβλιον) is a diminutive and means "little book," like the Latin libellus, from which comes our word libel (Vincent). Wycliff has it here "a libel of forsaking." This same point the Pharisees raise in Mt 19:7, showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause. That was the popular view as now. See on Mt 19:7 for this and for discussion of "for your hardness of heart" (σκληροκαρδια). Jesus expounds the purpose of marriage (Genesis 2:24) and takes the stricter view of divorce, that of the school of Shammai. See on Mt 19:1-12 for discussion. Mr 10:10 notes that the disciples asked Jesus about this problem "in the house" after they had gone away from the crowd.

Mark does not give the exception stated in Mt 19:9 "except for fornication" which see for discussion, though the point is really involved in what Mark does record. Mere formal divorce does not annul actual marriage consummated by the physical union. Breaking that bond does annul it.