Mark 10:1

And from there rising up, he comes into the regions of Judea beyond the Jordan. Up to this point the evangelist Mark narrated those things about the Lord which he did and taught in Galilee. Here he begins to narrate those things which he did, taught, or suffered in Judea. And first indeed beyond the Jordan to the east, then also on this side of the Jordan, when he came to Jericho, Bethany, and Jerusalem. For while the whole province of the Jews is generally called Judea to distinguish it from other nations, more specifically its southern region is called Judea, to distinguish it from Samaria, Galilee, Decapolis, and other regions in the same province.

(in Marc. 3, 40) Up to this time Mark hath related what our Lord said and did in Galilee; here he begins to relate what He did, taught, or suffered in Judæa, and first indeed across the Jordan on the east; and this is what is said in these words: And he arose from thence, and cometh into the coasts of Jadœa, by the farther side of Jordan; then also on this side Jordan, when He came to Jericho, Bethany, and Jerusalem. And though all the province of the Jews is generally called Judæa, to distinguish it from other nations, more especially, however, its southern portion was called Judæa, to distinguish it from Samaria, Galilee, Decapolis, and the other regions in the same province.

And again the crowds came together around him, and as was his custom, he again taught them. And the Pharisees approached him and questioned him if it was lawful for a man to divorce his wife, testing him. And here one must note the difference in mindset between the crowds and the Pharisees. These came together to be taught and to have their sick healed, as the evangelist Matthew clearly recalls. But those approached to deceive the Savior and Teacher of truth by testing him. Nor is this surprising. For devotion of piety brought these, the goad of envy brought those. They ask, therefore, whether it is lawful for a man to divorce his wife for any cause, so that they might trap him in a sort of cunning argument, and whatever he answers, he will be subject to an accusation. If he says that a wife may be divorced for any reason and that others may be taken, the preacher of chastity will seem to be teaching contrary to himself. But if he answers that a wife should not be divorced for any cause, he will be held as guilty of sacrilege and acting against the teaching of Moses and through Moses of God. Therefore, the Lord tempers his response in such a way that he avoids their trap, invoking holy Scripture as testimony and opposing the natural law and the original sentence from God to the secondary one, which was granted not by God's will but by the necessity of sinners.