Commentary

Genesis 2:18-24
This lesson is from the second creation story and it describes the naming of the
animals and the creation of the woman. It is interesting to note that in Genesis
2:24 it is the man who leaves the family and not the woman. This action is the
opposite of what was practiced by most communities.

Genesis 2:18 It is not good that the man should be alone – The one who vocal-
izes, if not notices, the sad state of affairs is God.
I will make him a helper as his partner. – The solution seems obvious. Cre-
ate a helper.

Genesis 2:19 brought them to the man to see what he would call them – Despite
the knowledge that the man needed a helper, God created everything else
and allowed man to make the final judgement.

Genesis 2:20 for the man there was not found a helper as his partner – After go-
ing through the entire creation, the man finally realizes something is wrong.

Genesis 2:21 God caused a deep sleep to fall upon the man – The woman’s
creation is completely different from the man’s.

Genesis 2:22 brought her to the man – The L ORD brings the woman to the man.

Genesis 2:23 Then the man said – In this story, the human only speaks when
there is one who can answer.
at last – Finally, the man realizes what is missing.

Genesis 2:24 Therefore a man leaves – This text also explains the gift of mar-
riage.

Psalm 8
The psalmist praises the L ORD’s handiwork. He asserts that the human is slightly
less than a god. This fits in well with the “wild and crazy” God who wrestles
Jacob and demands the foreskin from Moses. The use of dominion is a problem
in this day and age because most people are only interested in consuming and not
stewardship.

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 Psalm 8:1 how majestic is your name in all the earth – The psalm opens with
praise of the L ORD.
You have set your glory above the heavens – The typical three layer view of
the universe is present here.

Psalm 8:2 Out of the mouths of babes and infants – Literally, the idiots praise the
L ORD.

Psalm 8:3 When I look at your heavens, the work of your fingers – The L ORD’s
actions are seen in the sky.

Psalm 8:4 mortals that you care for them – The creator of the universe keeps
humanity.

Psalm 8:5 Yet you have made them a little lower than God – The power given to
people is god-like. They can think, they live in community, they bring order
out of chaos.

Psalm 8:6 You have given them dominion over the works of your hands – Hu-
manity is charged with ruling the world.

Psalm 8:7

Psalm 8:8

Psalm 8:9

Hebrews 1:1-4; 2:5-12

The author of Hebrews gives us the familiar verse from Vespers that God used
to speak through prophets but know speaks through His Son. According to the
writer, the Son is an exact replica of the Father and it is the Son’s Word that keeps
creation alive. Using a quote from Psalm 8, the author argues that Jesus for a while
was lower than God, and that He suffered, and died for all. In this way, God uses
suffering to make the salvation “perfect.”

Hebrews 1:1 Long ago God spoke to our ancestors in many and various ways by
the prophets – It seems that the group addressed by the author hungers for
the Word of God.

2
Hebrews 1:2 in these last days – The implicit attitude is that the world soon will
end.

Hebrews 1:3 He is the reflection of God’s glory – The English translation makes
is seem like Jesus is not identical to God.
the exact imprint of God’s very being – This appears to be answering the
first issue that their is a difference between God the Father and God the
Son.
he sustains all things by his powerful word – This is an echo of the prologue
found in John.

Hebrews 1:4 having become as much superior to angels as the name he has
inherited is more excellent than theirs. – Does the Name refer to the Greek
transliteration Jesus or the Jewish name Joshua? The idea that Joshua means
the “The Name saves” seems to indicate that this the “correct” name for
Jesus.

...

Hebrews 2:5 Now God did not subject the coming world, about which we are
speaking, to angels – The creation that is in charge of the earth is humanity.

Hebrews 2:6

Hebrews 2:7

Hebrews 2:8 we do not yet see everything in subjection to them – The work of
making creation follow the will of humanity is not completed yet.

Hebrews 2:9 but we do see Jesus, who for a little while was made lower than
the angels – The vision given to the people was real. The incarnation placed
Jesus in a new place. He became man.

Hebrews 2:10 the pioneer of their salvation perfect through sufferings – The
work of removing the hurt came through pain.

Hebrews 2:11 all have one Father – The idea of one for all continues. One savior
thus all Christians have one Father.

Hebrews 2:12

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Mark 10:2-16
The radical ideal is that Jesus teaches is no divorce is possible.1 This attitude
presented by Jesus was opposed to the current society.2
It is clear that the early church had problems with this teaching (1 Corinthians
7:12-16, Matthew 5:32; 19:9)3 Brian Stoffregen reminds us that the Bible has
many different answers on divorce: Deuteronomy 24:1, 1 Corinthians 7:15, Mark
10:8-9, Ezra 10:2-3, 44, 1 Corinthians 7:12-13, Matthew 1:19.4 The church also
cared for those who were divorced (John 4:7-42; 7:53-8:11).
In the time of Christ, marriage was arranged between two families. Specifi-
cally, the arrangements were between two men: the bride’s father and the father
of the groom.5 In spite of the word of the L ORD “I hate divorce” (Malachi 2:16)
most people during this time of the world have grown used to divorce.6 In fact,
the school of Hillel allowed divorce for a poor meal and the Rabbi Aqiba allowed
divorce if the man found a more beautiful woman.7
In this lesson, Jesus restores creation to what God had planned. Husband and
wife become one and share in all things.8 There are downsides. In this life, God
may ask some people to remain single (Matthew 19:10-12). Jesus also teaches us
to be sensitive to those who live in irregular circumstances (Samaritan Woman at
the well John 4:7-42 or Who will cast the first stone? John 7:53-8:11)
The correct question for this text seems to be “What does God want for mar-
riage?”
Much of Jesus’ ministry with the Jews of His day was to show that the Sab-
bath was made for human and not the human was made for the Sabbath.9 The
modification of this text from Mark in Matthew and Luke along with Paul’s words
on this topic seem to take this approach for marriage.10 Marriage was created for
1
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 295.
2
Ibid., p. 297.
3
Ibid.
4
Brian P. Stoffregen, Mark 10.2-16 Proper 22 - Year B, http://www.crossmarks.com/
brian/mark10x2.htm.
5
Donahue and Harrington, Mark, p. 296.
6
Ibid.
7
Ibid.
8
Ibid., p. 298.
9
William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 18
, http://wwwstaff.murdoch.edu.au/˜loader/MkPentecost18.htm.
10
Ibid.

4
humanity not humanity was created for marriage.11
In this part of history, just like today, Both women and children are vulnera-
ble.12 Roman law permitted infants to die of exposure.13 This method was used by
families to remove unwanted children, especially infant girls. Girls were married
by their mid teens and boys slightly afterwards.14

Mark 10:2 Some Pharisees came – Many of the best texts do not have this
phrase.15
to test him – Is Jesus’ answer to the test a universal one for all time and
situations or does it only apply to the current form of marriage?
to divorce – ἀπολύω This verb might mean more than to simply put away
or divorce.16 The Pharisees knew that divorce was certainly possible (see
Deuteronomy 24:1-4). If this viewpoint is correct, then the Pharisees are
wanting to see how Jesus’ teaching lines up with Moses’ teaching.

Mark 10:3 What did Moses command you? – Moses never gives a command in
Deuteronomy 24:1-4 the only passage in the Torah that deals directly with
divorce.17 This assertion by Jesus puts His opponents on the defensive.18
The text from Deuteronomy show that divorce is possible. The underlying
question is the following case. A man divorces his wife. Next, his former
wife marries another man. Finally, the man wants to remarry his former
wife.1920 Per Deuteronomy 24:4, this marriage is not possible.

Mark 10:4 allowed – The Pharisees are “correcting” the language used by Jesus.
This group acknowledges that Moses did allow for divorces.
certificate of dismissal – It was the man’s responsibility (Deuteronomy 24:1,
3) to publicly declare that he was no longer married.21
11
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 18 ’.
12
Donahue and Harrington, Mark, p. 300.
13
James L. Bailey, ‘Experiencing the Kingdom as a Little Child: A Rereading of Mark 10:13-
16’, Word & World, XV Winter (1995):1, p. 65.
14
Ibid.
15
Donahue and Harrington, Mark, p. 292.
16
Ibid., p. 293.
17
Ibid.
18
Ibid.
19
Ibid.
20
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 18 ’.
21
Donahue and Harrington, Mark, p. 293.

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 Today, marriage is primarily between two individuals and not between two
families. No matter what model is used, a divorce breaks the system into
two, often unequal parts.

Mark 10:5 hardness – σκληροκαρδία Is used only six times in the Bible: Deuteron-
omy 10:16, Jeremiah 4:4, Sirach 16:10, Matthew 19:8, Mark 10:5, Mark
16:14. This is a major theme in Psalm 95:7.22
heart – The heart is the seat of understanding, judgement, and emotion.23
he wrote – God made a concession for humanity’s weakness. (If this the
theme of God’s concession is used then it needs to be emphasized that mar-
riage is made for people and not people for marriage.)

Mark 10:6 from the beginning of creation – The older text from Genesis trumps
the newer text by Moses (God).24

Mark 10:7

Mark 10:8 the two shall become one flesh – For Mark, this is reunion of the body
that was separated in creation.25 It is the sexual union that causes the man
and the woman to become one.26 That is why Paul in 1 Corinthians 6:12-20
warns against sex with prostitutes. Thus it is not the Priest/Pastor/etc that
performs the union. Jesus gives us a positive image for the husband and the
wife – “one flesh”27

Mark 10:9 joined together – The union was designed to be one.28

The verb used here, συνέζευξεν, has the prefix syn and the suffix zeugos
that literaly means joined together with a yoke.29
no one separate – This is a poor translation of ἄνθρωπος μὴ χωριζέτω (no
man separate) because the NRSV misses one key point, Jesus teaches that
not even men can ask for a divorce.30
22
Donahue and Harrington, Mark, p. 293.
23
Ibid.
24
Ibid., p. 294.
25
Ibid.
26
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 18 ’.
27
Donahue and Harrington, Mark, p. 298.
28
Ibid., p. 294.
29
Ibid.
30
Ibid.

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Mark 10:10

Mark 10:11 against her – Jesus shows that divorce also causes the woman to sin
and thus hurts the woman.31

Mark 10:12

Mark 10:13 bringing little children – More than likely, unlike the famous paint-
ings, the children were not well but instead on death’s door. Donatello’s
Mary Magdalene provides an image one of the hungry, sick, and tired woman
that Christ calls us to serve.
παιδίον is any small child up to puberty, about 12 years of age.32
touch them – In other words, give the children a blessing.33 Other inter-
preters note that at this point in the story the phrase is ambiguous; the phrase
“touch them” might mean a healing.34
disciples spoke sternly – This continues the theme in Mark of the disciples’
concern for control and power.35 What are they afraid of?

Mark 10:14 indignant – ἀγανακτέω – Jesus becomes upset.

Let the little children come to me – This could be for a single teaching
moment and not a uniform pronouncement for all time.36 (I would disagree
since Mark does not add extra details like “let the little children come to me”
unless they are needed. It almost would seem that the question in Mark’s
community is about the status of children. Can they become followers of
Christ when their parents know of the hardships that they will face?)
do not stop them μὴ κωλύετε κωλύω is a difficult word to translate and
could indicate some combination of verbal and physical restraint.37
to such as these that the kingdom of God belongs – The Kingdom of God is
a gift and it is not a property given due to inheritance.38 If we reject God’s
Kingdom, it is our fault.
31
Donahue and Harrington, Mark, p. 295.
32
Ibid., p. 299.
33
Ibid.
34
Bailey, ‘Experiencing the Kingdom as a Little Child’, p. 61.
35
Donahue and Harrington, Mark, p. 299.
36
Ibid., p. 300.
37
Ibid., p. 285-286.
38
Ibid., p. 300.

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 Mark 10:15 as a little child – Several commentators note that the phrase “as
a little child” does not indicate age but instead as a “social status” of a
vulnerable human.39
Even though both women and children were “marginalized” it is the child
who is at the bottom of society.40

Mark 10:16

References
Bailey, James L., ‘Experiencing the Kingdom as a Little Child: A Rereading of
Mark 10:13-16’, Word & World, XV Winter (1995):1, pp. 58–67.

Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Loader, William, First Thoughts on Year B Gospel Passages from the Lectionary
Pentecost 18 , http://wwwstaff.murdoch.edu.au/˜loader/
MkPentecost18.htm, Last checked on October 2, 2009.

Stoffregen, Brian P., Mark 10.2-16 Proper 22 - Year B, http://www.

crossmarks.com/brian/mark10x2.htm, Last checked on October
2, 2009.

39
Bailey, ‘Experiencing the Kingdom as a Little Child’, p. 59.
40
Ibid.