Genesis 2:18 24

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 vocalizes, if not notices, the sad state of affairs is God. I will make him a helper as his partner. – The solution seems obvious. Create 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 going 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 marriage.

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. 1

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 – Humanity 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.

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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 3

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. Specifically, 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 marriage?” Much of Jesus’ ministry with the Jews of His day was to show that the Sabbath 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.

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humanity not humanity was created for marriage.11 In this part of history, just like today, Both women and children are vulnerable.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 ’. Donahue and Harrington, Mark, p. 300. 13 James L. Bailey, ‘Experiencing the Kingdom as a Little Child: A Rereading of Mark 10:1316’, 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. 12

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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: Deuteronomy 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 marriage 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. 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 paintings, 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 interpreters 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. 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.

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

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