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Having crossed the Jordan, Jesus teaches the assembled crowd in his customary way, answering a question from the Pharisees about divorce. C. M. Tuckett suggests that Mark 8:34-10:45 constitutes a broad section of the gospel dealing with Christian discipleship and that this pericope on divorce (verses 1-12) "is not out of place" within it, although he notes that some other commentators have ...
Since God's Word strictly forbids remarriage after divorce (Mark 10:2-12); and because of the suffering of the divorcees, the stigma placed upon their children, and the ruination of homes, no divorced and remarried person who continues to live in such a relationship shall be allowed to belong to the Emmanuel Association of Churches or an ...
The great majority of Christian denominations affirm that marriage is intended as a lifelong covenant, but vary in their response to its dissolubility through divorce. The Catholic Church treats all consummated sacramental marriages as permanent during the life of the spouses, and therefore does not allow remarriage after a divorce if the other spouse still lives and the marriage has not been ...
The attribution of the title Rabbi to Jesus by the Iscariot in this episode is unique to him, for one after another the other Apostles say "Surely it is not I, Lord", using the Lord title. [3] The Iscariot again calls Jesus Rabbi in Matthew 26:49 when he betrays him to the Sanhedrin in the Kiss of Judas episode. [3]
Although the laws did not change, he wrote four tracts on the topic of divorce, with The Doctrine and Discipline of Divorce as his first tract. [1] The first tract was created during a time of humiliation, and Milton was motivated towards writing on the topic after reading the work of Martin Bucer on divorce.
This account of persecution is part of a general theme of anti-Christian persecution by both Romans and Jews, one that starts with the Pharisee rejection of Jesus's ministry, the cleansing of the Temple, and continues on with his trial before the High Priest, his crucifixion, and the Pharisees' refusal to accept him as the Jewish messiah.
Some argue that the author of Mark was using the disciples to correct "erroneous" views in his own community concerning the reality of the suffering messiah, others that it is an attack on the Jerusalem branch of the church for resisting the extension of the gospel to the gentiles, or a mirror of the convert's usual experience of the initial ...
Milton argued that Christ did not abrogate the Mosaic permission for divorce found in Deuteronomy 24:1, because in Matthew 19, he was specifically addressing the Pharisees. The book saw two further publications in 1645, although it appears that one of them was the work of piracy.