For of such is the kingdom of God

 

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'   For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.   Therefore what God has joined  together, let not man separate."

In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

 

- Mark 10:1–16 

 

In yesterday's reading, Jesus taught the disciples, "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.' And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.' For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  Jesus has once again left Galilee, and now has come to the region of Judea, but not to Jerusalem.  Rather He is east of the Jordan (see this map).   

The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him. The Pharisees no doubt know Jesus is in this area teaching to multitudes.  They've come from Jerusalem specifically to test Him.  Divorce was a hotly contested issue in Christ's time, with issues that complicated the nature of divorce because of the contractual agreements, and specifically monies involved, such as the bride-price.  Who would gain control of this money, and lose it through divorce, became a part of the problems of marriage, including remarriage to the same person as a way to gain money.  The Pharisees were actually closer to Christ's position than were other parties in the arguments over this issue.

And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'   For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.   Therefore what God has joined  together, let not man separate."  The basis for the Pharisees' test is Deuteronomy 24:1-4.  My study Bible comments that, in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorce (see, for example, Matthew 5:31-32; 19:8-9).  Instead, Jesus emphasizes marriage as a holy institution with an eternal nature.  In Matthew's Gospel, Jesus gives as a possible reason for divorce sexual immorality, which shows that even holy matrimony can be destroyed by sin.  Jesus quotes from Genesis 1:27; 5:2 and Genesis 2:24.

In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  My study Bible comments that God's condescension, or allowance for human weakness (by allowing divorce), does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2.  Here, Jesus speaks with authority to the disciples, adding His own clear prohibition against divorce.  My study Bible also explains that the permissible reason for divorce were expanded in the ancient Church to include threat to a spouse's or child's life and desertion -- but in all cases acknowledging the spiritual tragedy of such a situation.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  According to Theophylact, the disciples rebuked the mothers for bringing little children to Christ because their manner was "unruly" and moreover because they thought that children "diminished His dignity as Teacher and Master."  But Christ turns this thinking on its head, and sets little children as an example of those who inherit the kingdom of God.  So therefore, my study Bible explains, children are invited (even as an example to adults) to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion.  Theophylact is further quoted by my study Bible:  "A little child is not arrogant, he does not despise anyone, he is innocent and guileless.  He does not inflate himself in the presence of important people, nor withdraw from those in sorrows.  Instead, he lives in completely simplicity."  

With regard to this final comment by Theophylact (as quoted in my study Bible), it's worth taking a look at the important concept of simplicity in Biblical and hence the historical theological terms of the Church.  In the Sermon on the Mount, Jesus teaches, "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light" (Matthew 6:22 KJV).  This verse is often translated to read that one should make one's eye "good" (NKJV), or "sound" (RSV).  But in the Greek of the text, this word translated in various ways is ἁπλοῦς/aplous, which can mean both "simple" and "single."  It literally means "unfolded," and therefore we should think of it as undivided, uncomplicated; or, more to the point, it is the opposite of double.  So, in this sense, to be "simple" and for one's eye to be "single" means without an agenda, straightforward, sincere, without guile; not double-minded.  It speaks to purity of heart.  This concept of the single or simple eye is also linked to that of the evil eye, meaning envy.  (See the reference by Jesus to an evil eye in Mark 7:21-23, as part of this reading).  So, if we're going to take a close look (no pun intended!) at what it means to be "simple" in the Biblical context, we may come to understand something important related both to the little children whom Jesus says are of the kingdom of God, and something important about divorce as well.  Because divorce is so often linked to covetousness, leading to adultery, the concepts here are intertwined.  It is also reflected in the concepts of yesterday's reading (above), in which Jesus taught that "if your eye causes you to sin, pluck it out."  To gaze with envy or with covetousness, both of which can play a strong role leading to divorce, is to have an "evil eye" which is not simple but rather double-minded, containing hidden motivations and agendas.  Rather than a single-minded devotion to one's marriage, this kind of narrowing of the gaze, or doubling of one's interior intentions, skews the purposes to which God has instituted holy matrimony and our deepest and strongest relationships.  This is further emphasized by Jesus quoting from the Old Testament that "the two shall become one flesh."  Again, "one flesh" emphasizes the single and the simple nature of the deep bond described as marriage here.   This emphasis on singleness/simplicity is also reflected in Jesus' words to the disciples as He sends them out on their first apostolic mission.  Matthew 10:16 is often translated as teaching the disciples to be "wise as serpents and harmless as doves."  But the word translated as "harmless" is ἀκέραιος/akeraios, meaning "unmixed."  Again the emphasis is on simplicity or singleness meaning "innocent" (it's the same Greek word that St. Paul uses in Romans 16:19).  In all of these related ways, simplicity or singleness becomes an important concept for us to consider when it comes to the teachings of Jesus Christ.  Finally, in the Sermon on the Mount, Jesus teaches, "Blessed are the pure in heart, for they shall see God" (Matthew 5:8).  Unadulterated, unmixed, simple, single-minded ("eyed"), without guile or deceit:  these are the concepts that define pure in heart, meaning that one is the same from the inside to the outside.  Let us consider how central these concepts are to the doctrine of Jesus Christ and His gospel, and how we seek to live our lives.  

 

 

Therefore what God has joined together, let not man separate

 

 Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."

But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

 

- Matthew 19:1-12 

 

In yesterday's reading, Peter came to Jesus (after Jesus had taught about forgiveness and mutual correction in the Church) and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell own at his feet and begged him, saying, 'Have patience with me, and I will pay you all."  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespass."

 

  Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."   Let us note that the text tells us that Jesus has now left Galilee, and has come closer to the region near Jerusalem.  For the moment He is in territory to the east, in the region of Judea beyond the Jordan (often called Perea in the shifting regions ruled for Rome - see map).  Nonetheless Christ is now in Judea, and so the Pharisees come testing Him.  The basis of their test, as my study Bible explains, is Deuteronomy 24:1-4.  It says that God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1 and 2.  With authority, my study Bible comments, Christ adds His own clear prohibition against divorce here.  (See also Matthew 5:31-32; Malachi 2:13-16.)  Christ names sexual immorality as a basis for divorce, which shows that a marriage bond can be destroyed by sins which are effectively abuse of the marriage.  In the early Church, my study Bible notes, the permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, in all cases acknowledging the spiritual tragedy of such circumstance.

 

 But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."  My study Bible comments that Christ steers the disciples toward an understanding of the holiness of virginity -- this is not as a rejection of marriage, but rather it is a special calling for those to whom it has been given.  Eunuchs were men who had been castrated, my study Bible explains, whether by birth defect, disease, or mutilation, and often they were employed to guard women of nobility.  But here Jesus uses the term figuratively for those who freely choose lifelong celibacy for the kingdom of heaven.  This kind of consecrated virginity is not to be confused with any form of self-mutilation, which was condemned by the Church at the First Ecumenical Council (AD 325).  See also 1 Corinthians 7:7, 25-38.

Although in a very modern cultural setting, celibacy is not widely known nor necessarily understood, there is a very long history of celibacy as part of a commitment to religious life.  This extends even before Christianity, and into many religions.  In this sense, as Jesus describes it here, celibacy is a kind of commitment like a marriage bond, but it is marriage to the Church, or to Christ, first in one's life.  I have a personal friend for whom celibacy has become a choice in life that came along with his growth in the Christian faith and his commitment to this life.  Celibacy for him has been a pathway to greater growth, to more strength and discipline in his life, to putting himself and his life in better order than it had ever been.  This commitment has also come along with a growth in facing various fears of life and conquering them.  We should not underestimate the power of such commitments and their significance throughout history.  Moreover, here this type of celibacy is linked to a conversation on marriage and prohibitions against divorce.  We might not think they go together, until we stop to consider what Jesus is really saying here.  What Christ explains (and we can also read this in the Old Testament, in the verses cited in Malachi 2:13-16) is that both marriage, and the kind of celibacy He describes here, come under the bonds first of a commitment to God.  As the marriage is sanctified and upheld by God, so is celibacy "for the kingdom of heaven's sake."    Both are, at the heart of the matter, about love.  They are a commitment to God who is love, expressed and made commitment to in different ways for those who are called to either way.  As Jesus puts it, for those "to whom it has been given."   Within the bond of marriage, and of learning love for one another in this context, but also in the commitment to faith through celibacy, both become roads to love -- to knowing and living love as guided and given by God.  In this context, sin becomes abuse of a marriage bond, either literally or figuratively.  And when we think about what righteousness is, this makes sense, as true righteousness means "right-relatedness."  It is God who mediates our relationships with one another, and this is the idea for which we strive in life, the way we ask to be given and in which we are corrected and disciplined, and in which we grow and blossom in expressions which at heart are those of love.  When St. Paul speaks of the fruit of the Spirit in Galatians 5:22-23, what he is describing are qualities produced in us as fruits of love which we learn and "sprout" through the love of God and sharing in the life of God for us.  If we think of marriage as part of this commitment to love, we understand marriage as a layperson's way to learn real sanctity, growth in the love of God and what that means and what it can produce.  And so it is with a commitment to celibacy; we are meant to grow into the person God calls us to become either way.  Let us consider -- even in a modern context in which sexuality can easily become a form of idolatry and of objectifying other human beings -- what it means to put God first, to understand ourselves as children of God who continue to grow and have much to learn about love and about the righteousness that teaches us peace and the ways in which we relate to neighbor.  For God is love, and this is the purpose of both a sanctified virginity and a holy marriage.

 

 

 

 

 

 

Therefore what God has joined together, let not man separate

 

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

 

- Mark 10:1–16 

 

In yesterday's reading, Jesus continued to teach the disciples regarding the places of greatness in His Church:   "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'  For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another." 

Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery." My study Bible comments that in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce at the time of Christ, Jesus repeatedly condemns divorce (see, for example, Matthew 5:31-32 and 19:8-9) and emphasizes the eternal nature of marriage.  Jesus cites Genesis 1:27, 5:2 and Genesis 2:24 in His statement about the nature of marriage as a holy institution.  Here in Mark's Gospel Christ's statement against divorce is categorical, but in Matthew's Gospel He makes an exception ("for sexual immorality" - Matthew 19:8-9), showing that the bonds of marriage can be destroyed by sin, which in any case is still acknowledged in the Church as a spiritual tragedy.  In the early Church the permissible reasons for divorce were expanded to include threat to a spouse's or  child's life and desertion.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  My study Bible comments that, according to Theophylact, the disciples rebuked the mothers for bringing little children to Christ both because their manner was "unruly" and also because they thought children "diminished His dignity as Teacher and Master."  But Jesus rejects this thinking, and instead sets little children as an example of those who inherit the kingdom of God.   Therefore, my study Bible says, children are invited (even as an example to adults) to participate in the Kingdom through prayer, worship, baptism, christmation, and Communion.  Elsewhere Theophylact writes, "A little child is not arrogant, he does not despise anyone, he is innocent and guileless.  He does not inflate himself in the presence of important people, nor withdraw from those in sorrows.  Instead, he lives in complete simplicity."

Jesus holds up little children as the standard by which one receives the kingdom of God in today's reading.  But let us look at the context, for He continues to address issues of power and rank, as was begun in Saturday's reading when He responded to the disciples' dispute about who would have the places of greatest honor ("who would be the greatest") in the Kingdom they expect will be His.  Clearly they think a worldly, material kingdom will manifest as they understand Christ to be the Messiah, in keeping with popular expectation.  But Jesus begins to address notions of greatness in both Saturday's and Monday's readings (see above), teaching them what greatness means in the context of His Church, and hence what kind of stewards and bishops they must become.  In today's reading, the Pharisees' question serves as another basis for Christ to address notions of power and social status, and the proper conduct for those who call themselves His followers.  In particular, of course, this statement regarding divorce is brought in response to questions that apply to men, as Jewish women could not ask for divorce.  In Christ's time, this was a very hotly debated topic, with the Pharisees actually coming down more on the side Jesus advocates, rather than their opponents.  The subject could also involve complicated problems regarding money brought into the marriage and questions that pertained to second marriages as well, even practices in which the same couple divorced and remarried for financial reasons.  When Jesus speaks of the "hardness of your hearts" He is addressing men as those who would obtain the certificate of divorce for reasons that could be trivial (or simply financial, as the case may be).   Moreover, let us understand the position of women in the society which often was dependent upon marriage.  If we look at Christ's own mother, we understand through tradition that her marriage to Joseph was a conventional one for protection and respectability; she had been consecrated as young child for service in the Temple, and her marriage to an older man, Joseph, was expected to remain chaste.  So the questions of divorce, and even the subsequent discussion about little children -- the second time in as many days the topic has come up -- remains focused on issues of power and its abuse.  Marriage as an institution of God is understood as fidelity to union:  "the two shall become one flesh," with devotion paramount to the marriage over and against even father and mother ("a man shall leave his father and mother").  These are important questions to understand in the context of the society and questions of inheritance and social status, and in particular the dependency of women on marriage.  In a modern context, we might consider that society has worked very hard at creating conditions of material and social equality for men and women, but nevertheless marriage remains a foundation for social structure, both for men and women and for children as well.  There remain clear spiritual, psychological, and even physical health benefits from such relationships.  It remains a spiritual tragedy for abuse to destroy the bonds of marriage, even when material hardship is minimized or lessened.  Christ's emphasis on fidelity within this context remains essential for us to understand what loving relationships are, including His emphasis on the goodness of little children.  He knocks down all sense of rank or social status within the context of love and the ways in which He calls upon us to view one another and to treat one another -- even to cherish one another.  It remains our challenge, as we can simply look around ourselves and see how many relationships seem to break down into questions of hierarchy and balance of power rather than love.  From my observation, this applies to modern relationships in all contexts, despite social movements made in the name of equality and gender rights.   Clearly problems of hierarchy and power remain within modern relationships of all kinds, with Jesus' implications over the past few readings remaining firmly in the context of love and fidelity, and against abuse of any kind.   Men and women in marriage are "one flesh" and little children "of the kingdom of God."    Let us remember the spiritual tragedy of abuse, and seek to cherish one another as Christ teaches.