Mark 10:9 - Printer Friendly

ESV: What therefore God has joined together, let not man separate.”

NIV: Therefore what God has joined together, let no one separate.'

NASB: Therefore, what God has joined together, no person is to separate.'

CSB: Therefore what God has joined together, let no one separate."

NLT: let no one split apart what God has joined together.'

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

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

"Joined together" is from the Greek root word syzeugnymi which literally means to harness two people to the same yoke. Once the man has left his parents and held fast to his wife, the two are joined together by God. "Separate" is from the Greek root word chōrizō and means to separate, divide, or depart. Jesus says the man needs to separate from his family of birth (Mark 10:7), not his wife.

Some versions say "…let no man separate," but the "not" gives a broader meaning. "Let no man separate" could mean that individuals such as potential lovers, lawyers, or judges are forbidden from causing or legalizing a divorce. "Let not man separate" challenges cultures, legal systems, and communities to establish policies and engender environments that do not threaten marriage. Still, in the context of Jewish culture at the time, the only "man" who was responsible for the divorce was the husband. Not only was it he who performed the divorce, it was he who allowed himself to become hardened toward his wife (Malachi 2:14).

The wording here sounds like stern legalese, but God has stronger words in Malachi 2:14–16. God rejected the sacrifices of the Israelite men because they sent their wives away. They were faithless to the women they had made a covenant with. God had joined them "with a portion of the Spirit in their union" (Malachi 2:15), but the men chose to stop loving their wives and sent them away instead. God says they covered their garment with violence. Malachi 2:16, which translations often start as "God hates divorce," most literally means God hates when men are faithless to their wives and send them away. These are the fierce, emotional words of God that Jewish leadership taught the men to set aside for their own interests.

Mark 10:1–12 carries profound implications for marriage and sexuality. In Jesus' time, a man could divorce his wife for the slightest offense. Jesus' asserts people have corrupted God's definition for marriage: that one man and one woman become unified by a covenant made before God. Jesus then says that if a man can't handle that kind of lifelong commitment, he shouldn't get married (Matthew 19:10–12). As usual, God's law protects the powerless: in this case, women. Today, Jesus' words do the same, rebuking those who choose to harden their hearts against their spouse for selfish reasons. An expanded version of this account is in Matthew 19:1–12, and Luke 16:18 contains a portion of it, as well.

In this passage, Jesus again confronts the Pharisees by clarifying God's views on marriage and divorce. He reminds the disciples not to dismiss the spiritual perspective of children. This chapter also records Jesus' encounter with the rich young ruler, who becomes an object lesson in why wealth makes it hard for people to rely on God. After this, Jesus deftly sets aside an arrogant request from James and John, and again predicts His impending death. Just prior to the triumphal entry of chapter 11, Jesus is sought out by Bartimaeus, whom He heals of blindness.

In between chapters 9 and 10, Jesus resumes His public teaching as He travels to Jerusalem for the Feast of Tabernacles (Luke 9:57—18:14; John 7—10). We meet Him here across the Jordan in Perea and follow as He makes His way west again to Jericho. This chapter surrounds a third prophecy of Jesus' death (Mark 10:32–34) with lessons on His value for those others often dismiss: women (Mark 10:1–12), the powerless (Mark 10:13–16), those who value God more than the world (Mark 10:17–31), servant-hearted leaders (Mark 10:35–45), and those with bold faith (Mark 10:46–52). Next is the triumphal entry and the beginning of Passion Week.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.