1st Reading – Genesis 2:18-24
The LORD God said: “It is not good for the man to be alone.
I will make a suitable partner for him.”
So the LORD God formed out of the ground
various wild animals and various birds of the air,
and he brought them to the man to see what he would call them;
whatever the man called each of them would be its name.
The man gave names to all the cattle,
all the birds of the air, and all wild animals;
but none proved to be the suitable partner for the man.
So the LORD God cast a deep sleep on the man,
and while he was asleep,
he took out one of his ribs and closed up its place with flesh.
The LORD God then built up into a woman the rib
that he had taken from the man.
When he brought her to the man, the man said:
“This one, at last, is bone of my bones
and flesh of my flesh;
this one shall be called ‘woman,’
for out of ‘her man’ this one has been taken.”
That is why a man leaves his father and mother
and clings to his wife,
and the two of them become one flesh.
Many people may not realize that there are two distinct creation stories in Genesis. The first, Genesis 1:1-2:3, presents a structured, cosmic view of creation, with God bringing the universe into being in six days, culminating in the creation of humankind in his image.
The second, from which our first reading is taken, provides a more intimate and detailed perspective on humanity’s creation.
In this passage, God recognizes that solitude is not good for man and gives him a companion.
The LORD God said: “It is not good for the man to be alone. I will make a suitable partner for him.
This is the first time in the creation narrative that God declares something “not good.” Up to this point, everything in creation was described as good or very good (Genesis 1).
It’s not good because God’s creation of humanity is not yet complete: man needs to be able to live in a full and deep union with another of his kind. In other words, humans are made for companionship.
The Hebrew word ezer (“partner”) is often translated as “helper,” but its meaning goes far beyond what we might associate with the term “helper” in modern contexts. Ezer appears throughout scripture, most often in reference to God’s divine help for his people (Exodus 18:4; Deuteronomy 33:29; Psalm 33:20; Psalm 70:5; Psalm 115:9-11).
Rather than implying subordination or a secondary role, ezer denotes vital assistance, often with the sense of providing indispensable aid, even life-saving help.
The woman’s role is to complete what is lacking in man — not in a way that implies inadequacy in either party but in the sense of a complementary relationship where together they fulfill God’s plan for humanity.
So the LORD God formed out of the ground various wild animals and various birds of the air, and he brought them to the man to see what he would call them; whatever the man called each of them would be its name.
God forms the animals in the same manner as he formed the man, but without breathing into them the “breath (ruah) of life” (Genesis 2:7).
The divinely appointed task of naming the animals highlights humanity’s authority over creation and reflects man’s intelligence and participation in the ongoing ordering of the natural world.
The man gave names to all the cattle, all the birds of the air, and all the wild animals; but none proved to be the suitable partner for the man.
Despite the variety of creatures presented to the man, none of them fulfills his need for companionship. This emphasizes the uniqueness of human relationships and the distinct role that another human being will play for him.
So the LORD God cast a deep sleep on the man, and while he was asleep, he took out one of his ribs and closed up its place with flesh. The LORD God then built up into a woman the rib that he had taken from the man.
Unlike other acts of creation where God speaks things into existence, the creation of woman involves surgery, as it were, as he forms her from Adam’s own body.
Taking a rib from the man’s side (as opposed to, say, a toe) suggests an intimacy that is both physical and relational.
The man’s deep sleep (tardemah) is not natural rest but a divinely induced state of unconsciousness. In the Old Testament, this term often signifies moments when a person is rendered vulnerable or incapacitated, allowing God to do something profound: creation (as here), covenant-making (Genesis 15:12), or protection of his chosen ones (1 Samuel 26:12).
In this case, it marks a new beginning for Adam. God suspends his life momentarily to reshape him so that he can begin life again in another way — by being two, man and woman, and no longer alone.
Note that the man played no part in the woman’s creation, nor was he even awake to witness it.
When he brought her to the man, the man said: “This one, at last, is bone of my bones and flesh of my flesh;
The man immediately recognizes the woman as part of himself, highlighting the deep connection and unity between them.
The two are so close they are like one person.
this one shall be called ‘woman,’ for out of ‘her man’ this one has been taken.”
The woman (‘iššâ) is built from “her man” (‘iš).
Up until this point, the man has been referred to by the general term for “man” (‘adam); the term ’iš carries relational connotations and is often translated as “husband.”
Man is no longer alone.
“If there were such a thing as a loneliness which could no longer be penetrated and transformed by the word of another… then we should have real, total loneliness and frightfulness, what theology calls ‘hell.’” — Pope Benedict XVI
That is why a man leaves his father and mother and clings to his wife,
The phrase “that is why” indicates that what follows is the point of the teaching. The focus of the account is the nature of the relationship between man and woman, rather than providing a technical description of their creation.
and the two of them become one body.
The phrase “one flesh” indicates a profound physical, emotional, and spiritual union. Prompted by the powerful natural drive of the sexes to be physically united, a man will disengage from his primary relationship and responsibility (his family of origin) and establish a new social unit.
In a patriarchal society, the importance of this shift of loyalties cannot be underestimated.
This verse establishes a theological and relational foundation for marriage, which was divinely ordained from the very beginning of human existence.
Jesus will quote this passage in today’s gospel reading as the image of what marriage is intended to be.
2nd Reading – Hebrews 2:9b-11
Brothers and sisters:
He “for a little while” was made “lower than the angels,”
that by the grace of God he might taste death for everyone.
For it was fitting that he,
for whom and through whom all things exist,
in bringing many children to glory,
should make the leader to their salvation perfect through suffering.
He who consecrates and those who are being consecrated
all have one origin.
Therefore, he is not ashamed to call them “brothers.”
Today we begin a seven-week study of the Book of Hebrews.
Written around 67 AD, Hebrews is probably a homily rather than an actual letter. The identity of the author and intended audience have been subjects of long-standing debate. Historically Hebrews has been connected with Saint Paul because its content closely reflects Paul’s teachings, yet it has distinct characteristics that point to its originality.
The main purpose of Hebrews is to demonstrate the superiority of Christianity over the Old Covenant, but its tone is not argumentative. It is designed to show that the New Law is the perfection and fulfillment of the Old Law, which it supersedes.
Today’s reading discusses the exaltation of Jesus through his abasement and highlights his solidarity with the rest of the human family.
Brothers and sisters: He “for a little while” was made “lower than the angels,”
A reference to Psalm 8:5-6, where humans are described as being slightly lower in status than heavenly beings (angels) in the order of creation. We see this distinction in that human knowledge is limited compared to that of angels, and angels are not subject to suffering and death.
This reference is meant to highlight that Jesus lived a truly human existence.
that by the grace of God he might taste death for everyone.
Jesus’ experience of “tasting death” is framed as occurring by the grace of God: a surprising juxtaposition. His sacrifice was not merely a human decision but was rooted in God’s gracious will to save. The whole plan of salvation, including Jesus’ death, is attributed to God’s grace.
For it was fitting that he, for whom and through whom all things exist,
This verse connects the act of salvation to the Creator himself, reinforcing the divine purpose in Jesus’ mission.
God is the all-powerful fountainhead of creation. In him, all that he has made finds its purpose (1 Corinthians 8:6; Romans 11:36).
in bringing many children to glory, should make the leader to their salvation perfect through suffering.
God, the creator of all things, seeks to bring all humanity — his “children” — to glory. However, because they have sinned, they are in need of salvation.
It is fitting that the one who will lead them to this salvation, Jesus, will himself have been brought to perfect reconciliation with God through the kind of suffering that will reconcile the rest.
This does not suggest that Jesus was imperfect but that his suffering completed (or perfected) his role as Savior. Through his suffering and death, Jesus fully accomplished the work necessary for salvation. The suffering was essential for him to fully identify with humanity and complete the redemptive plan.
He who consecrates and those who are being consecrated all have one origin. Therefore, he is not ashamed to call them “brothers.”
Through obedient suffering, Jesus is perfected as high priest. As such, he consecrates his people and provides access to God for all.
By taking on a human form and nature, Jesus shares our origin. Rather than being some distant deity, he is our brother and is not ashamed to identify with us (Romans 8:14-17).
Despite humanity’s sinfulness and brokenness, Christ is willing to call us his brothers and sisters, sharing with us not only his humanity but also his glory through salvation.
We marvel at this profound intimacy with our God.
Gospel – Mark 10:2-16
The Pharisees approached Jesus and asked,
“Is it lawful for a husband to divorce his wife?”
They were testing him.
He said to them in reply, “What did Moses command you?”
They replied,
“Moses permitted a husband to write a bill of divorce
and dismiss her.”
But Jesus told them,
“Because of the hardness of your hearts
he wrote you this commandment.
But from the beginning of 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 they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate.”
In the house the disciples again questioned Jesus about this.
He said to them,
“Whoever divorces his wife and marries another
commits adultery against her;
and if she divorces her husband and marries another,
she commits adultery.”
And people were bringing children to him that he might touch them,
but the disciples rebuked them.
When Jesus saw this he became indignant and said to them,
“Let the children come to me;
do not prevent them, for the kingdom of God belongs to
such as these.
Amen, I say to you,
whoever does not accept the kingdom of God like a child
will not enter it.”
Then he embraced them and blessed them,
placing his hands on them.
In today’s gospel reading, the Pharisees question Jesus about divorce, attempting to test him.
The Pharisees approached Jesus and asked, “Is it lawful for a husband to divorce his wife?”
The Greek word used here for divorce is apolysai, “to send away.”
They were testing him.
(In Matthew’s account (19:3), the question posed is: “Is it lawful for a man to divorce his wife for any cause whatever?” )
At the time, this issue was a source of rabbinic debate, primarily between two schools of thought:
- The School of Shammai: This interpretation held a stricter view, allowing divorce only in cases of serious moral offenses, primarily adultery or indecency. If Jesus aligned with this stricter view, he risked alienating followers of the more lenient view and being seen as harsh or uncompromising.
- The School of Hillel: This interpretation was much more lenient, allowing divorce for almost any reason, even trivial matters like a wife burning food. If Jesus endorsed this view, he might be accused of undermining the sanctity of marriage by permitting divorce for insignificant reasons.
He said to them in reply, “What did Moses command you?”
Jesus responds with a counter-question.
They replied, “Moses permitted him to write a bill of divorce and dismiss her.”
Divorce was not a public legal action in a court, the husband simply wrote out a decree (e.g., “I release and divorce my wife this day”) and gave it to her (Deuteronomy 24:1-4).
But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment.
Without undermining the authority of Mosaic tradition, Jesus points out that the allowance for divorce was a concession due to human weakness, not an ideal in God’s plan for marriage.
But from the beginning of 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.’
Jesus then quotes from the law himself (the first five books of the Old Testament are referred to as “the law”) by quoting Genesis 1:27 and 2:24. In doing so, he contrasts the original design for marriage as a permanent union with the legal exception introduced later due to human hardness of heart.
This juxtaposition highlights the disparity between the equal dignity given to both men and women at creation and the legal framework reflected in the Mosaic law. While Genesis portrays men and women as created in the image of God, with inherent equality, the Mosaic law is rooted in a patriarchal society where the rights and responsibilities of men and women were unequal. In this case, Deuteronomy 24:1 permits a man to dismiss his wife under certain conditions, but it does not extend this right to women.
This tension between creation’s ideals and the law’s practical application is key to understanding how Jesus’ teachings on marriage sought to restore the original dignity and equality intended by God.
So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate.”
Jesus concludes by stating that marriage is not merely a human institution but one ordained by God. Divorce, in his view, violates the divine intent for marriage.
This is a radical stance in the context of the time, when divorce was common and permitted.
In the house the disciples again questioned him about this.
In private, the disciples sought further clarification, indicating that Jesus’ teaching on divorce was difficult to understand and even countercultural.
He said to them, “Whoever divorces his wife and marries another commits adultery against her;
In response to their questions, Jesus sharpens his teaching, making it even more radical.
In first-century Jewish society, adultery was typically viewed as an offense against a man, whether it was the woman’s father or husband, as the law primarily concerned the protection of male rights over a woman’s sexuality. A woman’s value was often tied to her reproductive potential, which was seen as the property of the men in her life. Consequently, adultery was defined as the violation of a man’s control over his wife or daughter.
By stating that a man can commit adultery against his wife, Jesus establishes that a woman also has rights within the marriage. This represents a profound departure from the prevailing cultural norms, giving the wife an equal moral standing in the relationship and emphasizing the mutual responsibility of fidelity in marriage. This shift reflects the broader kingdom values Jesus often preached, where all individuals, regardless of gender, are accorded dignity and respect.
and if she divorces her husband and marries another, she commits adultery.”
Further expanding the rights of women, Jesus envisions a scenario where a might divorce her husband and be equally liable for adultery if she remarries.
This would have delivered a jolt to anyone hearing it — Jewish law never even addresses the possibility that a woman might do such a thing.
And people were bringing children to him that he might touch them,
Our gospel reading ends with the story of Jesus welcoming children.
Parents bring their children to Jesus, likely seeking blessings and prayers for their well-being. In ancient Jewish culture, it was common for rabbis to bless children.
but the disciples rebuked them.
Like women, children were not considered to be of equal dignity to men in Jesus’ society.
The disciples have clearly not yet fully grasped the lesson Jesus had taught earlier in Mark 9:37 (our gospel reading two weeks ago), when he embraced a child and proclaimed, “Whoever receives one child such as this in my name, receives me.”
When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”
Frustrated with the disciples’ lack of understanding, Jesus points to children as models for those who would enter the kingdom of God.
Not only should the disciples stop dismissing children, they should learn from them.
Then he embraced them and blessed them, placing his hands on them.
The image of Jesus, an unmarried prophet, taking children in his arms is a powerful one. It should haunt our consciences in the midst of childhood hunger and suffering both here and abroad.
Connections and Themes
- This week’s readings are bound together loosely by a theme of family, all of which have been redefined by Christ: marriage, brotherhood with Christ, the vulnerability and receptivity of children.
- The divine nature of marriage. Too often, even among believers, couples fail to consider marriage from a spiritual perspective. While they may have no doubt about their commitment to one another, they might overlook the profound truth that marriage also involves being joined with Christ. In this sacred union, Christ is not merely a third party, he is the foundation.
When individuals marry, they not only receive a sacrament but become one, embodying an outward sign of God’s love. Becoming one in marriage invites them to open themselves to each other in love, underscoring the selfless love that is modeled in Christ.
- Solidarity with Christ. Christ, one in being with God, became human like us, “lower than the angels.” He shared our human nature; he lived the highs and lows of the human experience. He redefined family relationships, claiming that blood bonds no longer defined kinship. Instead, those who hear and keep the word of God, those who commit themselves to God in faithful discipleship, are his brothers and sisters. The very idea that God would seek such an intimate relationship with us — that he would become one of us and claim us as a brother — is both radical and awe-inspiring.
- Becoming childlike. Discipleship calls us to step into the unknown, requiring profound trust like that of a child. This journey requires us to trust ourselves, one another, and, most importantly, God. We must cultivate an openness to both give and to receive. Children embody innocence, unpretentiousness, and receptivity, qualities we lose through sin. To reclaim these attributes, we must become recreated, reborn in Christ.
Through this transformation, we can embrace the childlike trust essential for true discipleship.
Sunday Readings 