Mark 10:3

10:3 Jesus answered the Pharisees’ trick question with a counter-question (cp. Matt 22:20).

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Mar 10:3 . τί ὑμῖν ἐνετείλατο Μ .: here Jesus has in view not what Moses allowed in Deu 24:1 , but what he in Genesis enjoined as the ideal state of things (Moses from the Jewish point of view author of the Pentateuch and all its legislation). They naturally supposed He had in view the former (Mar 10:4 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And he answered and said unto them,.... Very prudently and wisely,

what did Moses command you? according to Matthew, he put another question to them; see Mat 19:4; no doubt but both were put, and this after they had urged the authority and law of Moses: and therefore be very pertinently asks them, what Moses had said about divorces, what law he had left; and puts them upon producing and repeating it, that the sense of it might be examined, and it be considered, upon what account it was given.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 And he answered and said unto them, What did Moses command you?

Ver. 3. {See Trapp on "Mat 19:7"} The Athenians and Romans had their divorces also. Their bill was only this, Res tuas tibi habeto, Take what is thine own, and be packing.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The order of the discourse as recorded by Mark something differeth from that in Matthew, but the evangelists were not so accurate in that, but took care only to set down the substance of the discourse, as appears from the relation of several other parts of the history. In the notes on Mat 19:3-6 the reader will find whatsoever stands in need of explication opened.

See Poole on "Mat 19:3", and following verses to Mat 19:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 3, 4. And he answered and said unto them, What did Moses command you? They professed much reverence for Moses; he therefore appeals to their great lawgiver. And they said, Moses suffered to write a bill of divorcement, and to put her away. If we now turn to St. Matthew. (Mat_21:4, Mat_21:5) He we shall find that our Lord then appeals to the original institution of marriage. "Have ye not read, that he which made them from the beginning, made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the twain shall become one flesh? So that they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder." He thus reminds them that marriage is a Divine institution; that as Adam and Eve were united by him in a union which was indissoluble, therefore he intended that the marriage bond should remain ever, so that the wife ought never to be separated from her husband, since she becomes by marriage a very part of her husband. To this purpose St. Augustine says ("City of God," bk. 14:22). He "It was not of the spirit which commands and the body which obeys, nor of the rational soul which rules and the irrational desire which is ruled, nor of the contemplative virtue which is supreme, and the active which is subject, nor of the understanding of the mind and the sense of the body; but plainly of the matrimonial union, by which the sexes are mutually bound together, that our Lord, when asked whether it were lawful for any cause to put away one"s wife, answered as in St. Matthew. (Mat_21:4, Mat_21:5) It is certain, then, that from the first men were created as we see and know them to be now, of two sexes male and female and that they are called one, either on account of the matrimonial union, or on account of the origin of the woman, who was created from out of the side of the man."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

3. ἀποκριθείς. He answers their thoughts as well as their words, and Himself makes the appeal to Moses. Mt., with less probability, represents Him as allowing them to make the first appeal to what Moses commanded (ἐνετείλατο). See on Mar 12:26.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3. Τίὑμῖν ἐνετείλατο Μωϋσῆς;—What did Moses command you? Jesus recognizes that this is to them primarily a question of the Mosaic Law, and so, in order to get the matter properly before them, he asks for the law.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.