Marriage and divorce
Commentary
Jesus' teaching about divorce has seemed too austere, even legalistic, to Christians in modern societies. Although the tensions that lead to divorce were severe enough in a Semitic culture disrupted by Greek and Roman dominance, the situation is still more drastic in our time. Would Jesus have taught differently, if he were conducting his ministry on earth today? We can never be certain. When he based his case on God's institution of marriage, however, he left little room for adjustment to new situations.
To the extent that Jesus was reacting to ancient Jewish practice, he was addressing a system heavily prejudiced in favor of men to the disadvantage of women. A husband could promulgate a divorce at any time, while a wife never could. Ruling out divorce, treated them equally. Such legal stringency, however, would make most mantal counselors today conclude that Moses had taken the only compassionate course by accommodating to human sinfulness. They might say that if remarriage after divorce is adultery, as Jesus taught, it is to be confessed with the expectation of forgiveness, as for other sins. Of course, exceptions had begun within the New Testament (Matthew 5:32; 19:9; 1 Corinthians 7:15).
We could wish Jesus had told stories about family relationships, which would have illustrated sensitivity to the clash of personalities and to the indecencies and cruelty in some homes. The story of his conversation with the Samaritan woman (John 4) comes close, for she had been married five times and was not ruled out from conversion. Since the story of Mary and Martha (Luke 10:38-42) illustrates a home where there was reason for a quarrel, other stories might have dealt with similar situations between husband and wife. Since Jesus cured so many individual ailments, why not more on specific social relationships? On the other hand, if there had been accounts about the settlement of marital problems, they might have carried such marks of antiquity as to undercut their usefulness in other cultures.
It may be sufficient to draw principles from other sections of the New Testament. In addition to 1 Corinthians 7:10-11, which echoes Jesus' teaching, Ephesians 5:22-33 expands upon the role of respect and love in marriage. Although cultural leanings are unavoidable in any writing that wants to be pertinent in its own setting, translation into a radically different culture will need to be guided by the love that seeks beneficial results for all.
OUTLINE I
The first marriage
Genesis 2:18-24
A. v. 18. In the creation story, which begins in the latter part of v. 4, the creation of a human being is reported in v. 7. Since the Hebrew word here for "human" is 'dam, it may serve either as a generic term, referring to both male and female, or as a specific reference to male persons. Therefore, sexual distinctions are not clear for human beginnings in this story as they are for the other story in 1:27. In other Bible passages where the Hebrew word for "helper" appears, it means either an abstract, impersonal "help" or it refers to God in the role of protector or deliverer. Only here does it appear in combination with "like him" and mean a companion who will overcome loneliness.
B. vv. 19-20. Like an experimenter, God creates animals and birds. Although human superiority and control are evident in naming the creatures, none serves the purpose God had hoped. None is adequate to be a human companion.
C. vv. 21-22. This is the only place where the Hebrew word tsela' is translated into English to refer to a human rib. Otherwise it refers to the "side" of a building, a piece of temple furniture or a hill. From it God forms an 'ishah, "woman."
D. vv. 23-24. The 'adam becomes ecstatic with verse, in which he acknowledges the similarity between himself and the woman, because the 'ishah, woman, was taken from the 'ish, man. Now sexual distinctions are clear and man and woman become "one flesh."
OUTLINE II
Glory through suffering
Hebrews 2:9-11
With great compactness, these verses are interwoven with three themes.
A. The preceding verses quote Psalm 8:4-6, which speaks of humanity having dominion over all things. Such is not clearly evident in daily life, however. Rather, the fulfillment of Psalm 8 is seen in Jesus, both in the humiliation of his suffering and death, in which he is a little lower than the angels, and in his exaltation above them. Possibly this interpretation was suggested by v. 4 of the Psalm, which has a parallel between "Son of Man," whom Christians could take to be Jesus, and "man," that would mean humanity.
B. God is Father to both Jesus and to the "many children" who are being borne along on the journey to glory. Jesus calls them brothers and sisters. In verses 12-14, after quotations from Psalm 22:22 and Isaiah 8:17-18, Christ's incarnation is explained as the means of sharing with the brothers and sisters.
C. In the journey, Jesus is the forerunner or "pioneer." He "tasted," that is, experienced the full bitterness of death. By God's grace, he is the representative human who suffers for all. With the same universal application, Jesus' glory comes because of his suffering. By the will of the God who is nuler of everything, Jesus is perfect, that is, his work of salvation is complete. As the heavenly high priest, who is mentioned later, he is the sanctifier of all saints.
OUTLINE III
Debate and affection
Mark 10:2-16
A. vv. 2-4. The "testing" by the Pharisees pertained to a subject of debate among themselves about the laws on divorce. Their question to Jesus indicated the Jewish practice at the time, whereby a husband could divorce his wife, but the wife had no such privilege. Since they referred to a "certificate," they had to be citing Deuteronomy 24:1-4. Other customs in the ancient Middle East were simpler and gave the women still less protection.
B. vv. 5-12. Jesus categorized the Mosaic law on divorce as an accommodation to human failing. By referring to the earlier, in fact, initial biblical references to marriage, he had evidence that Jews at the time would consider a superior authority. Genesis 1:27 and 2:24 were understood as God's instituting of marriage, which Jesus asserted should not be undone. In fact, the unity of husband and wife was such that it could not be broken. In his explanation to the disciples, Jesus equated divorce with adultery. The allusion to a wife divorcing her husband was a Greek practice now allowed in Juaism.
C. vv. 13-16. In contrast to the harsh legal debate that preceded, Jesus showed affection when he welcomed the children and embraced them, over protests from his disciples. When it is recorded that he said, "Do not stop them," there is a reflection of wording in early baptismal formulas (Acts 8:36; 10:47; 11:17 and documents of the early church). What was meant by receiving the kingdom of God as a little child may be debated, but it would appear to refer to simple trust.
To the extent that Jesus was reacting to ancient Jewish practice, he was addressing a system heavily prejudiced in favor of men to the disadvantage of women. A husband could promulgate a divorce at any time, while a wife never could. Ruling out divorce, treated them equally. Such legal stringency, however, would make most mantal counselors today conclude that Moses had taken the only compassionate course by accommodating to human sinfulness. They might say that if remarriage after divorce is adultery, as Jesus taught, it is to be confessed with the expectation of forgiveness, as for other sins. Of course, exceptions had begun within the New Testament (Matthew 5:32; 19:9; 1 Corinthians 7:15).
We could wish Jesus had told stories about family relationships, which would have illustrated sensitivity to the clash of personalities and to the indecencies and cruelty in some homes. The story of his conversation with the Samaritan woman (John 4) comes close, for she had been married five times and was not ruled out from conversion. Since the story of Mary and Martha (Luke 10:38-42) illustrates a home where there was reason for a quarrel, other stories might have dealt with similar situations between husband and wife. Since Jesus cured so many individual ailments, why not more on specific social relationships? On the other hand, if there had been accounts about the settlement of marital problems, they might have carried such marks of antiquity as to undercut their usefulness in other cultures.
It may be sufficient to draw principles from other sections of the New Testament. In addition to 1 Corinthians 7:10-11, which echoes Jesus' teaching, Ephesians 5:22-33 expands upon the role of respect and love in marriage. Although cultural leanings are unavoidable in any writing that wants to be pertinent in its own setting, translation into a radically different culture will need to be guided by the love that seeks beneficial results for all.
OUTLINE I
The first marriage
Genesis 2:18-24
A. v. 18. In the creation story, which begins in the latter part of v. 4, the creation of a human being is reported in v. 7. Since the Hebrew word here for "human" is 'dam, it may serve either as a generic term, referring to both male and female, or as a specific reference to male persons. Therefore, sexual distinctions are not clear for human beginnings in this story as they are for the other story in 1:27. In other Bible passages where the Hebrew word for "helper" appears, it means either an abstract, impersonal "help" or it refers to God in the role of protector or deliverer. Only here does it appear in combination with "like him" and mean a companion who will overcome loneliness.
B. vv. 19-20. Like an experimenter, God creates animals and birds. Although human superiority and control are evident in naming the creatures, none serves the purpose God had hoped. None is adequate to be a human companion.
C. vv. 21-22. This is the only place where the Hebrew word tsela' is translated into English to refer to a human rib. Otherwise it refers to the "side" of a building, a piece of temple furniture or a hill. From it God forms an 'ishah, "woman."
D. vv. 23-24. The 'adam becomes ecstatic with verse, in which he acknowledges the similarity between himself and the woman, because the 'ishah, woman, was taken from the 'ish, man. Now sexual distinctions are clear and man and woman become "one flesh."
OUTLINE II
Glory through suffering
Hebrews 2:9-11
With great compactness, these verses are interwoven with three themes.
A. The preceding verses quote Psalm 8:4-6, which speaks of humanity having dominion over all things. Such is not clearly evident in daily life, however. Rather, the fulfillment of Psalm 8 is seen in Jesus, both in the humiliation of his suffering and death, in which he is a little lower than the angels, and in his exaltation above them. Possibly this interpretation was suggested by v. 4 of the Psalm, which has a parallel between "Son of Man," whom Christians could take to be Jesus, and "man," that would mean humanity.
B. God is Father to both Jesus and to the "many children" who are being borne along on the journey to glory. Jesus calls them brothers and sisters. In verses 12-14, after quotations from Psalm 22:22 and Isaiah 8:17-18, Christ's incarnation is explained as the means of sharing with the brothers and sisters.
C. In the journey, Jesus is the forerunner or "pioneer." He "tasted," that is, experienced the full bitterness of death. By God's grace, he is the representative human who suffers for all. With the same universal application, Jesus' glory comes because of his suffering. By the will of the God who is nuler of everything, Jesus is perfect, that is, his work of salvation is complete. As the heavenly high priest, who is mentioned later, he is the sanctifier of all saints.
OUTLINE III
Debate and affection
Mark 10:2-16
A. vv. 2-4. The "testing" by the Pharisees pertained to a subject of debate among themselves about the laws on divorce. Their question to Jesus indicated the Jewish practice at the time, whereby a husband could divorce his wife, but the wife had no such privilege. Since they referred to a "certificate," they had to be citing Deuteronomy 24:1-4. Other customs in the ancient Middle East were simpler and gave the women still less protection.
B. vv. 5-12. Jesus categorized the Mosaic law on divorce as an accommodation to human failing. By referring to the earlier, in fact, initial biblical references to marriage, he had evidence that Jews at the time would consider a superior authority. Genesis 1:27 and 2:24 were understood as God's instituting of marriage, which Jesus asserted should not be undone. In fact, the unity of husband and wife was such that it could not be broken. In his explanation to the disciples, Jesus equated divorce with adultery. The allusion to a wife divorcing her husband was a Greek practice now allowed in Juaism.
C. vv. 13-16. In contrast to the harsh legal debate that preceded, Jesus showed affection when he welcomed the children and embraced them, over protests from his disciples. When it is recorded that he said, "Do not stop them," there is a reflection of wording in early baptismal formulas (Acts 8:36; 10:47; 11:17 and documents of the early church). What was meant by receiving the kingdom of God as a little child may be debated, but it would appear to refer to simple trust.
