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Mar_10:1-9. See on Mat_19:1-8.
κἀκεῖθεν ] points back to Mar_9:33.
καὶ πέραν τοῦ Ἰορδάνου ] see the critical remarks. He came to the borders of Judaea, and that (see Fritzsche, Quaest. Luc. p. 9 ff.; Hartung, Partikell. I. p. 145) on the further side of Jordan, “ipsa Samaria ad dextram relicta” (Beza). At Jericho He came again to this side, Mar_10:46. See, moreover, on Mat_19:1.
καὶ συμπορ . κ . τ . λ .] And there gather together to Him again crowds of people. πάλιν , for previously, at Mar_9:30 ff., He had withdrawn Himself from the people.
Mar_10:2. Mark has not the properly tempting element in the question, but it is found in Matt.: κατὰ πᾶσαν αἰτίαν (see on Mat_19:3). That this element was not also preserved in the tradition which Mark here follows, may very naturally be explained from the reply of Jesus, which ran unconditionally (even according to Matt. Mar_10:4-6). Mark therefore has not the original form of the question (Bleek, Weiss, Holtzmann, Schenkel, Harless, Ehescheid. p. 30), nor does he make the question be put more captiously (Fritzsche), nor has he made use of Matthew incorrectly, or with alterations consonant to his own reflection (Saunier, Baur), because the Jewish points of dispute as to divorce were to him indifferent (Köstlin); but he follows a defective tradition, which in this particular is completed and corrected in Matthew. De Wette’s conjecture is arbitrary, that Mark presupposes that the Pharisees had already heard of the view of Jesus on divorce, and wished to induce Him to a renewed declaration on the subject. The perilous element of the question does not turn on the divorce of Herod (Ewald, Lange). See on Matthew.
Mar_10:3. Here also the tradition, which Mark follows, deviates from Matthew, who represents that the commandment of Moses is brought into question not by Jesus, but by the Pharisees, and that as an objection against the answer of Jesus. But it is more natural and more forcible that the reply of Jesus should start immediately from Deu_24:1, and should first elicit this Mosaic ἐντολή —on the right estimation of which depended the point at issue—from the mouth of the questioners themselves, in order thereupon to attach to it what follows.
Mar_10:4. ἐπέτρεψε ] emphatically prefixed (see the critical remarks): Moses permitted, in saying which their ἔξεστιν , Mar_10:2, is present to their minds. See, moreover, on Mat_5:31. They prudently refrain from saying ἐνετείλατο .
Mar_10:5. τ . ἐντολὴν ταύτ .] the commandment of the putting forth a writing of divorcement.
Mar_10:6. The subject (as ὁ Θεός is not genuine) is to be taken out of κτίσεως ( ὁ κτιστής ). See Kühner, II. p. 36, 4.
Mar_10:7. Christ makes Adam’s words at Gen_2:24 His own. It is otherwise, but less directly and concisely, given in Matthew.
ἕνεκεν τούτου ] because God created men as male and female—in order to correspond with this arrangement of the Creator.
The futures indicate what will happen in cases of marrying according to God’s ordinance.