The simplicity of marriage

Gen 2:18-23 – “Then the Lord God said, ‘It is not good for the man to be alone; I will make him a helper suitable for him.’ … The man said, ‘This is now bone of my bones, And flesh of my flesh; She shall be called Woman,
Because she was taken out of Man.’ For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh.”

The simplicity of marriage


Eph 5:25-29 – “ Husbands, love your wives, just as Christ also loved the church and gave
Himself up for her … So husbands ought also to love their own wives as their own bodies.
He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also
the church”

Congregational study

Subjects for discussion

Define marriage, including God ’ s role in establishing the institution, God ’ s role in the individual marriage, how law is violated

Outline specific commands that determine when/if a marriage is ended

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Outline specific commands that determine whether a divorced individual can or cannot remarry
Look at applicable examples, principles to be applied
Determine “ necessary inferences ” to be applied in situations not specifically described in scripture

Congregational study



A “ necessary ” inference

Acts 15:12 – “All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the
Gentiles.” – inference: teaching to the Gentiles were accepted by God
An “ unnecessary ” inference

2 Sam 7:1-3 – “Now it came about when the king lived in his house, and the Lord had given him rest on every side from all his enemies, that the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells within tent curtains.”
Tell your teenage child to go to the store and buy a loaf of bread – what can I infer? Is it a necessary inference?

Congregational study


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Anecdotal examples of scenarios or consequences
“ God never intended ” (unless we can prove it through scripture)
“ It ’ s not fair ”
“ People will leave ”
“ I believe ” or “ I think ” (valid for conscience, not for doctrine)

Understanding marriage

It is established by God

“ A helper suitable ” – determined by God, Gen. 2:18

“ What God has joined together ” into one flesh, Mtt.
19:6


Intended to provide framework for instruction of children (Deut. 6:6-9), sexual activity (Heb. 13:4), companionship


Ps 128:2-3 – “When you shall eat of the fruit of your hands, You will be happy and it will be well with you. Your wife shall be like a fruitful vine Within your house, Your children like olive plants Around your table.”
As the establisher, God determines who may enter into marriage
“Man and wife”, non-related man and woman (Lev. 18, 20)

Understanding marriage

Marriage is designed for, confined to this life


Rom 7:1-2 – “Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband.”
Mtt. 22:29-30 – “ But Jesus answered and said to them, ‘ You are mistaken, not understanding the
Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage , but are like angels in heaven.
’”

Violating the marriage bond

and the
bed in honor among all,
undefiled; for fornicators and adulterers God will judge.”



“for” – these are things that DO defile marriage
“Fornicators” - pornos (por'-nos); (4205) from pernemi a (male) prostitute (as venal), i.e. (by analogy) a debauchee (libertine): whoremonger (Strong’s)
- fornicator,
General sexual immorality, I Cor. 5:9-11; Eph. 5:5

Eph 5:5 – “For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and
God.”

Violating the marriage bond


Acts 15:20 – “but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood.”

1 Cor 5:1 (KJV) – “It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the
Gentiles, that one should have his father's wife.”

Rev. 2:21: spiritual “fornication”, would more specifically be spiritual adultery

Violating the marriage bond

What is adultery?



Willful sexual intercourse with someone other than one's husband or wife. (Nelson’s)
ADULTERER (Vines) 1. moichos (moixo/$, NT:3432) denotes one "who has unlawful intercourse with the spouse of another," Luke 18:11; 1 Cor 6:9; Heb 13:4.
2. moichalis "an adulteress," is used (a) in the natural sense, 2 Peter 2:14; Rom 7:3; (b) in the spiritual sense,
James 4:4; As in Israel the breach of their relationship with
God through their idolatry, was described as "adultery" or
"harlotry" (e. g., Ezek 16:15, etc.; 23:43), so believers who cultivate friendship with the world, thus breaking their spiritual union with Christ, are spiritual "adulteresses," having been spiritually united to Him as wife to husband,
Rom 7:4.

Violating the marriage bond

Physical adultery is a “type” of spiritual adultery



2 Cor 11:1-4 – “I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you pure virgin.” as a
Jer 9:2-3 – “Oh that I had in the desert A wayfarers' lodging place; That I might leave my people And go from them! For all of them are adulterers, An assembly of treacherous men.
"They bend their tongue like their bow; Lies and not truth prevail in the land; For they proceed from evil to evil, And they do not know Me," declares the Lord.”
Spiritual adultery involved violating the covenant relationship with God (Hosea 4:12-13)

Violating the marriage bond

Adultery is any act which violates, defiles that covenant agreement

“You shall not commit adultery”, Ex. 20:14 – a single act

An “adulterous relationship” – when a relationship is characterized by its unlawful nature

Adultery is not a “first-time-only” offense – I can’t continue in a relationship which is unlawful by definition

Ezek 23:43-44 – “Then I said concerning her who was worn out by adulteries, 'Will they now commit adultery with her when she is thus?
‘”

Framing the discussion

Questions on marriage, divorce and remarriage need to be asked in this context


Eph 5:25-30 – “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her , having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. So husbands ought also to love their own wives as their own bodies.
He who loves his own wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it , just as Christ also does the church”
Isaiah 54:4-8 – the example of God’s love to His people


How can I remain espoused to God when I cannot remain true to my marriage vows? (I John 4:20)
Israel couldn’t – Mal. 2:13-16 – “no one has done so…”

Framing the discussion


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Marriage was instituted from creation for all men and women
God (not man) determines eligibility for marriage
The law sets limitations on who may marry whom
A bond initiated by God makes two people one
The marriage bond is present until death, or until
God (not man) removes the bond
Unlawful sexual acts, infidelity defile a marriage and reflect a disregard for the gift of God
God hates divorce


Scriptures – Romans 7:1-3

“Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. So then, if while her husband is living she is joined to
another man, she shall be called an adulteress; but if her husband dies, she is free from the
law, so that she is not an adulteress though she is joined to another man.”

Scriptures – Romans 7:1-3

Context, v. 4




Rom 7:4 – “Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another”
Subject is NOT marriage and divorce, but rather being bound to the law
The fact that no exception is included here is not intended to teach that the bond of marriage can be broken only by death, but to give an example of how a man must “die” to the law in order to be free from it.
A woman is free to remarry when there is no bond already in place – if the Law is that which determines, then the Law dictates what if any exceptions there may be

Scriptures – Matt. 19:3-7


Scriptures – Matt. 19:3-7



Male and female, created separately and distinctively for the purpose of comprising two parts of the marriage bond
Marriage designed, instituted by God, NOT by man

No provision or authority for same-sex marriage

Scriptures – Matt. 19:3-7


God joins any who enter into a marriage relationship – man does not create the bond


The marriage bond creates a union that is by definition permanent
Man does not have authority to dissolve the bonds of marriage

Scriptures – Matt. 19:7-8


Regardless of the reason God allowed divorce under the law of Moses, Jesus appeals not to the law as the rule of marriage, but to the beginning

Because these men were under the law, we can conclude that the provision for divorce was not sanction of divorce or remarriage, and that they did not supercede God’s original marriage law

Scriptures – Matt. 19:7-8


Regardless of the reason God allowed divorce under the law of Moses, Jesus appeals not to the law as the rule of marriage, but to the beginning

Because these men were under the law, we can conclude that the provision for divorce was not sanction of divorce or remarriage, and that they did not supercede God’s original marriage law

Scriptures – Matt. 19:8-9


“immorality” – fornication, includes all sexual sin

“and marries another” – adultery occurs not at divorce but at remarriage

Scriptures – Matt. 5:31-32

”

“Chastity” - porneia

“makes her commit adultery” – consistency suggests the same rule as Mtt. 19:9

Scriptures – Mark 10:11-12



Scriptures – I Cor. 7

Context
 v. 26 – “I think then that this is good in view of the present distress, that it is good for a man to remain as he is.”

Barnes - [For the present distress] In the present state of trial. The word "distress" rendered "present" anangkeen calamity, persecution, trial, etc.; see Luke 21:23 . The word enestoosan
, necessity) denotes denotes that which "urges on," or that which at that time presses on, or afflicts. Here it is implied:

If the Epistle was written about 59 A.D. (see the introduction), it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage life undesirable

Scriptures – I Cor. 7

Context
 v. 26 – “I think then that this is good in view of the present distress, that it is good for a man to remain as he is.”

Clarke - The word anangkee signifies, necessity, distress, tribulation, and calamity; as it does in Luke 21:23; 2 Cor 6:4 ; and 12:10 . In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state-the state itself often among the persecutors-he who had a family to care for, would find himself in very

V. 32-34 – “ But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; but one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided.
”

Scriptures – I Cor. 7:10-11

Yet not I, but the Lord

V. 10-11 – “ But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife.
”




Neither “present distress” nor religious differences should warrant dissolution of marriage
Not a “separation”, “leaving” is an actual divorce proceeding
If one leaves, they must remain unmarried or be reconciled
NOTE: the second part of the verse does NOT nullify the first, it merely keeps from compounding the sin

“God hates divorce” (Mal. 2:16), not “God hates divorce and remarriage”

Scriptures – I Cor. 7


Yet I, NOT the Lord



 v. 6-7 – “But this I say by way of concession, not of command. Yet I wish that all men were even as I myself am.
However, each man has his own gift from God, one in this manner, and another in that.”
1 Cor 7:12 – “But to the rest I say, not the Lord…”
1 Cor 7:25 – “Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy.”
1 Cor 7:40 – “But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God”
By definition, Paul uses this only in applications which are not covered by direct command, and that behavior must be considered sanctioned!

Scriptures – I Cor. 7:12-14

1 Cor 7:12-13 – “But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her. And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away.”

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
Set-up to his point – this is perfectly in agreement with what he’s already told them about divorce
Marriage vow is sacred even when not all parties are believing – the bond is still created
Assumption: if you were “called” in this condition”, indicates that the person was married before they became a Christian, and their marriage was still in force – I.e. they were not considered “unmarried” in God’s eyes

Scriptures – I Cor. 7:12-14

1 Cor 7:14 – “For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy.”

NT:37 a(gia/zw hagiazo (hag-ee-ad'-zo); from NT:40 ; to make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate: KJV - hallow, be holy, sanctify.

Matt 23:17-19 - “Which is more important, the gold or the temple that sanctified the gold? … which is more important, the offering, or the altar that sanctifies the offering?” – the temple/altar are what makes the offering conform to God’s purpose

1 Tim 4:4-5 – “For everything created by God is good … for it is sanctified by means of the word of God and prayer.”

Scriptures – I Cor. 7:12-14

My take:





Note: scripture does not say “the marriage” is sanctified, but rather the spouse
The offering is sanctified (acceptable, appropriate reserved for a holy purpose) when it is in the proper context
An husband/wife is sanctified in the same way – when he is fulfilling the role for which he was created by God
Not referring to an overall sanctification, as Christians are sanctified (Acts 26:18, I Cor. 1:2) – otherwise the marriage bond would be a means of attaining salvation
The children would be unholy (illegitimate?) but now they are holy. Again, this conforms to God’s plan and is pleasing to Him.

Scriptures – I Cor. 7:12-14

BARNES: “And the OBJECT of this statement seems to be, to meet an objection which might exist in the mind … "Shall I not be POLLUTED by such a connection? Shall I not be defiled, in the eye of God, by living in a close union with a pagan, a sinner, an enemy of God, and an opposer of the gospel?"
(Haggai 2:11-13) This objection was natural, and is, doubtless, often felt. To this the apostle replies, "No; the contrary may be true. The connection produces a species of sanctification, or diffuses a kind of holiness over the unbelieving party by the believing party, so far as to render their children holy, and therefore it is improper to seek for a separation.”

Scriptures – I Cor. 7:12-14

“… all that we are required to understand here is, that the unbelieving husband was sanctified "in regard to the subject under discussion;" that is, in regard to the question whether it was proper for them to live together, or whether they should be separated or not. And the sense may be, "They are by the marriage tie one flesh. They are indissolubly united by the ordinance of God. As they are one by his appointment, as they have received his sanction to the marriage union, and as one of them is holy, so the other is to be regarded as sanctified, or made so holy by the divine sanction to the union, that it is proper for them to live together in the marriage relation.”

Scriptures – I Cor. 7:15-16

“Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such
but God has called us to peace. For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?”



“leave” – would seem to imply a divorce
“under bondage” – the question is, bondage to what? Is this referring to the marriage bond being severed?
V. 16 – key, indicates that “bondage” refers to an obligation to keep the spouse, not allow them to be no longer sanctified

Scriptures – I Cor. 7:39-40

“A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.”





Rom. 14:14 – “Convinced in the Lord”
Rom. 16:12 – “Receive in the Lord”
Rom. 16:22 – “greet in the Lord”
I Cor. 1:31 – “Boast in the Lord”
I Cor. 7:22 – “Called in the Lord”



I Cor. 11:11 – Men and women dependent “in the Lord”
Eph. 6:11 – “a faithful minister in the Lord”
Should be understood: “in the Lord” means acceptable to the Lord, approved by the Lord – doesn’t say “can’t remarry unless they’re a member of the church of Christ”

Specific commands

Marriage relationship to be honored, undefiled by sexual immorality, Heb. 13:4

Adulterers (infidelity), fornicators (sexual impurity) condemned in marriage, Heb. 13:4

A wife is bound to the husband as long as he lives, Rom. 7:1-3, and marrying another man makes her an adulteress while he lives

What God has joined together, let not man separate, Mtt. 19:3-6

Whoever divorces his wife except for immorality and marries another woman commits adultery, Mtt. 19:9

Whoever divorces his wife except for fornication makes her commit adultery, Mtt. 5:31-32

Marriage and divorce law applied both to men and women, Mark
10:11-12

One who divorces (departs) for unscriptural reasons must remain unmarried or be reconciled to the spouse, I Cor. 7:10-11

Applicable principles




Marriage defined as between two living people, Mtt. 22:29-30
Marriage bond is established by the law, and is present as long as the two parties are subject to that law. The law determines when/if that bond may be dissolved, Rom. 7:1-3
Marriage was established by God from the beginning as being between a man and a woman, and the original intent supercedes any following accommodations or instances which
God has “suffered”, Mtt. 19:3-8
A spouse is not responsible for the other’s unwillingness to remain married (I Cor. 7:15-16) and is not obligated to continue attempting to live as husband and wife. (NOTE: no mention of remarriage or the severing of the marriage bond)

Necessary inferences if a marriage bond is separated, it must be done by God, Mtt. 19:3-
6, Rom. 7:1-3
Since God created marriage for ALL men, then God is involved in
ALL marriages
Marriage is by definition a divine institution – just as man has an inherent responsibility to obey God, he has an inherent responsibility to submit to God’s marriage institution, Mtt. 19:3-
7
Herod was condemned for adulterous marriage despite not being a
Jew – the law was applied to him, as it is applied to all men, believers or non-believers
Because no one can be forced into sin, Mtt. 5:31-32 must either mean that the divorced woman would be “considered” an adulteress, or that the verse assumes a remarriage which would be unlawful – consistency suggests the latter in agreement with
Mtt. 19:9

Necessary inferences
Divorce and adultery are two distinct actions, Mtt. 19:9
If baptism does not dissolve/annul a scriptural marriage
(I Cor. 7:12-14), it also would not dissolve/annul an unscriptural one?

Outstanding questions








Can someone leave a marriage without sin?
Is adultery a one-time act or a relationship?
When is a marriage bond separated, and by whom?
Discuss the Mosaic law on marriage and divorce.
(including provisions for remarriage)
How could God have allowed a woman/man to remarry under the law when he does not approve it?
Can a man and woman remarry to one another after they have been put away scripturally?
Does Matthew 5:31-32 refer to ANY divorced woman? The divorced woman in question? An unscripturally divorced woman?
Can only one party be bound to a marriage?

Is marriage “ just for Christians?

arrested and bound in prison on account of
Herodias, the wife of his brother Philip, because he had married her. For John had been saying to Herod, "It is not lawful for you to have your brother's wife."

Herodias was the wife of her half-uncle, Herod
Philip I, but she left him to marry another halfuncle his brother, Herod Antipas. Herod Antipas was already married to the daughter of Aretas, king of Arabia, but he sent this wife away.
(Wycliffe)

Scriptures – Mark 6:17-19



The Herodian dynasty made its way into Palestine through Antipater, an Idumean by descent. The
Idumeans were of Edomite stock as descendants of Esau.
Herod Antipas ( 4 B.C.
A.D. 39 ). Antipas, another of Herod the Great's sons, began as tetrarch over Galilee and Perea. Herod Antipas was first married to the daughter of Aretas, an
Arabian king of Petrae. But he became infatuated with Herodias, the wife of his half-brother, Philip I.
The two eloped together, although both were married at the time.

Scriptures – Mark 6:17-19


130
B.C.
Ant. 14.15

Can one leave a marriage without sinning?

Common duties
 c
Eph 5:22-25 22 a Wives, b as to the Lord. … be subject to your own husbands,
Husbands, love your wives..”

Col 3:18-19 18 a Wives, b be subject to your husbands, as is fitting in the Lord. 19 a Husbands, love your wives and do not be embittered against them.


Mal 2:15-16 Take heed then to your spirit, and let no one deal c treacherously against the wife of your youth. 16
"For 1 I hate 2a divorce," says the Lord , the God of
Israel, "and 3 him who covers his garment with 4b wrong,“
1 Cor 7:3-5 - The husband must 1 fulfill his duty to his wife, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does.

Can one leave a marriage without sinning?



1 Cor 7:10-11 10 But to the married I give instructions, a not
I, but the Lord, that the wife should not 1 leave her husband
11 (but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not 1 divorce his wife.
1 Cor 7:12-14 12 But to the rest a I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not 1 divorce her. 13 And a woman who has an unbelieving husband, and he consents to live with her, she must not 1 send her husband away.
NOTE: most of the bans on divorce have to do with putting someone away, with the attitude of forsaking duties – not in response to a threat or a spouse’s decision to habitually violate his/her responsibilities

Can one leave a marriage without sinning?

The “prevailing principle”

Mark 2:25-28 25 And He * said to them, "Have you never read what David did when he was in need and he and his companions became hungry; 26 how he entered the house of God in the time of a Abiathar the high priest, and ate the
1 consecrated bread, which b is not lawful for anyone to eat except the priests, and he also gave it to those who were with him?" 27 Jesus said to them, " a The Sabbath 1 was made
2 for man, and b not man 2 for the Sabbath. 28 "So the Son of
Man is Lord even of the Sabbath.“


1 John 5:3-4 3 For a this is the love of God, that we b keep
His commandments; and c His commandments are not burdensome. (Not designed to our detriment)
Does God need to give us specific authority to preserve our own lives? Was Paul or Peter forbidden from escaping from civil authorities in the face of danger/death?

Can one leave a marriage without sinning?

Leaving a marriage to escape abuse

Would we require our own family member to remain?

Does “turning the other cheek” refer to allowing someone to physically damage you or your children?


For what reasons does God expect us to lay down our lives?
An inference can be made that it is acceptable to leave for spousal abuse (and not remarry), not a necessary one? No specific instruction, but we have to be in mind of the position it puts us in when we condemn someone to suffer abuse due to our interpretation

Can one leave a marriage without sinning?

Leaving a marriage to escape abuse

Would we require our own family member to remain?

Does “turning the other cheek” refer to allowing someone to physically damage you or your children?


For what reasons does God expect us to lay down our lives?
An inference can be made that it is acceptable to leave for spousal abuse (and not remarry), not a necessary one? No specific instruction, but we have to be in mind of the position it puts us in when we condemn someone to suffer abuse due to our interpretation

Is adultery a one-time act?

What is adultery?



Willful sexual intercourse with someone other than one's husband or wife. (Nelson’s)
ADULTERER (Vines) 1. moichos (moixo/$, NT:3432 of another," Luke 18:11; 1 Cor 6:9; Heb 13:4 .
) denotes one "who has unlawful intercourse with the spouse
2. moichalis "an adulteress," is used (a) in the natural sense, 2 Peter 2:14; Rom 7:3 ; (b) in the spiritual sense,
James 4:4 ; As in Israel the breach of their relationship with
God through their idolatry, was described as "adultery" or
"harlotry" (e. g., Ezek 16:15 , etc.; 23:43 ), so believers who cultivate friendship with the world, thus breaking their spiritual union with Christ, are spiritual "adulteresses," having been spiritually united to Him as wife to husband,
Rom 7:4 .

Is adultery a one-time act?
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Physical adultery is a “type” of spiritual adultery
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2 Cor 11:1-4 – “I wish that you would a bear with me in a little b foolishness; but 1 indeed you are bearing with me. 2
For I am jealous for you with a godly jealousy; for I a b betrothed you to one husband, so that to Christ I might present you as a pure virgin.
Jer 9:2-3 – “ Oh that I had in the desert A wayfarers' lodging place; That I might leave my people And go from them! For all of them are b adulterers, An assembly of c treacherous men. "They a bend their tongue like their bow; Lies and not truth prevail in the land; For they b proceed from evil to evil,
And they c do not know Me," declares the Lord.”
Spiritual adultery involved violating the covenant relationship with God, whether idolatry (Hosea 4:12-13) or immorality.

Is adultery a one-time act?
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Jeremiah 23 – turning back from adultery
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V. 14 – “Also among the prophets of Jerusalem I have seen a a horrible thing: The committing of b adultery and walking in falsehood; And they strengthen the hands of c evildoers, So that no one has turned back from his wickedness.
V. 16-17 – “Thus says the Lord of hosts, Do not listen to the words of the prophets who are prophesying to you. They are b leading you into futility; … "They keep saying to those who a despise Me, 'The Lord has said, " b You will have peace"'; And as for everyone who walks in the c stubbornness of his own heart,
They say, ' d Calamity will not come upon you.‘
V. 22 - "But if they had a stood in My council, Then they would have b announced My words to My people, And would have turned them back from their evil way And from the evil of their deeds.”

Is adultery a one-time act?
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Is the cure for physical adultery the same?
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1 Cor 6:9-11 – “Or a do you not know that the unrighteous will not b inherit the kingdom of God? c Do not be deceived; d neither fornicators, nor idolaters, nor adulterers, nor 1 effeminate, nor homosexuals, 10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will a inherit the kingdom of God. 11 a Such were some of you”
Does salvation purify the sinner or the sin? If I continue to drink is drunkenness now acceptable? Compare to Acts 26:20; I Peter
2:1-9
“In whatever state”, I Cor. 7:17-24
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1 Cor 7:19 – “but what matters is commandments of God.” b the keeping of the
If the bonds of a scriptural marriage are not annulled, why are they annulled when one or both parties is in adultery?

Marriage and divorce under
Moses
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Spousal impurity (clarifies reason for divorce in ch. 24?)
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Deut 22:13-15 " a If any man takes a wife and goes in to her and then 1 turns against her, 14 and charges her with shameful deeds and 1 publicly defames her, and says, 'I took this woman, when I came near her, I did not find her a virgin,…” but
If innocent, v. 19 - And she shall remain his wife; he cannot
2 divorce her all his days.
If guilty, v. 21 - then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her 1 to death because she has a committed an act of folly in Israel by playing the harlot in her father's house;
Deut. 24 cannot be talking about pre-marital infidelity, as this is discussed in ch. 22 with no mention of divorce

Marriage and divorce under
Moses
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Adultery
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Lev 20:10 - 'If there is a man who commits adultery with another man's wife, one who commits adultery with his friend's wife, the adulterer and the adulteress shall surely be put to death.
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Deut. 22:21 – punishment for fornication applied to women upon complaint by the husband
 Lev 19:20-21- 'Now if a man lies carnally with a woman who is a slave acquired for another man, but who has in no way been redeemed nor given her freedom, there shall be punishment; they shall not, however, be put to death, because she was not free .
 Levites: Lev 21:7 They shall not take a woman who is profaned by harlotry, nor shall they take a woman divorced from her husband; for he is holy to his God.”

Marriage and divorce under
Moses

The law on divorce
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Deut 24:1-4 – “When a man takes a wife and marries her, and it happens 1 that she finds no favor in his eyes because he has found some a indecency in her, and b he writes her a certificate of divorce and puts
2 it in her hand and sends her out from his house, and she leaves his house and goes and becomes another man's wife, 3 and if the latter husband 1 turns against her and writes it in her hand and sends her her a certificate of divorce and puts out of his house, or if the latter husband dies who took her to be his wife, 4 then her a former husband who sent her away is not allowed to take her again to be his wife, since she has
been defiled; for that is an abomination before the Lord , and you shall not bring sin on the land which the Lord your God gives you as an inheritance.”
Note – the law acknowledges divorce, doesn’t prescribe it.
Note – likely not referring to sexual immorality

Marriage and divorce under
Moses

Moses neither institutes nor enjoins divorce. The exact spirit of the passage is given in our Lord's words to the
Jews', "Moses because of the hardness of your hearts suffered you to put away your wives" ( Matt 19:8 ). Not only does the original institution of marriage as recorded by Moses ( Gen 2:24 ) set forth the perpetuity of the bond, but the verses before us plainly intimate that divorce, while tolerated for the time, contravenes the order of nature and of God. The divorced woman who marries again is "defiled" ( Deut 24:4 ), and is grouped in this particular with the adulteress (compare Lev 18:20 ).
(Barnes)

Marriage and divorce under
Moses

How could God have allowed a woman/man to remarry under the law when he does not approve it?
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No statement in Law of Moses that remarriage is not sinful
A woman divorced and remarried (not for adultery?) considered defiled, Deut. 24
Levites not to take a divorced woman in marriage, or a harlot,
Lev. 21:7
God hates divorce, Mal. 2:13-16, and yet it is acknowledged, but not commanded and the law does not make provisions for it
Divorce violates God’s original intent of marriage (Mtt. 19), and yet is acknowledged in the law
The Israelites naming a king was a rejection of God (I Sam. 8:7-
8), and yet the law makes provisions for it (Deut. 17:14-15)

Marriage and divorce under
Moses

Can two remarry to one another scriptural divorce?
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Mtt. 19 – “and marries another woman”
Old law: “ then her a former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before the Lord , and you shall not bring sin on the land which the Lord your God gives you as an inheritance.”
Paul, 1 Cor 7:10-11 – “But to the married I give instructions, a not
I, but the Lord, that the wife should not 1 leave her husband 11
(but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not
1 divorce his wife.”
Reconciliation can be taught clearly if there has not been a second spouse; I would not recommend it otherwise

What about a scriptural divorce?
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Matt 5:31-32 – “It was said, ' a WHOEVER SENDS HIS WIFE AWAY,
LET HIM GIVE HER A CERTIFICATE OF DIVORCE '; a but I say to you that everyone who 1 divorces his wife, except for
2 divorced woman commits adultery.” the reason of unchastity, makes her commit adultery; and whoever marries a
Matt 19:9 – “And I say to you, a whoever 1 divorces his wife, except for 2 immorality, and marries another woman 3 commits adultery 4 .”
Mark 10:11-12 – “And He * said to them, " a Whoever 1 divorces his wife and marries another woman commits adultery against her; and a if she herself 1 divorces her husband and marries another man, she is committing adultery.”
Luke 16:18 – “Everyone who 1 divorces his wife and marries another commits adultery, and he who marries one who is 2 divorced from a husband commits adultery.”
All refer to what happens in the case of an unauthorized divorce

What about a scriptural divorce?


Matt 5:31-32 – “It was said, ' a WHOEVER SENDS HIS WIFE AWAY,
LET HIM GIVE HER A CERTIFICATE OF DIVORCE '; but I say to you that everyone who 1 divorces his wife, except for
2 divorced woman commits adultery .” the reason of unchastity, makes her commit adultery; and whoever marries a
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Context – no “innocent” divorce. An adulterous woman was guilty of death under the law
Context – divorce “for any cause”
Luke 16:18 – “Everyone who 1 divorces his wife and marries another commits adultery, and he who marries one who is 2 divorced from a husband commits adultery .”
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Note that he gives no exception clause for the one who divorces, but instead makes a general statement – has to be possible that the second statement is also general rather than absolute

What about a scriptural divorce?

Matt 5:31-32 – “It was said, ' WHOEVER SENDS HIS WIFE AWAY, LET HIM
GIVE HER A CERTIFICATE OF DIVORCE '; but I say to you that everyone who
1 divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a 2 divorced woman commits adultery .”
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Note the first part: same reasoning as Mtt. 19:9 – should we conclude that if it is for unchastity, then he does NOT make her commit adultery? Does everyone who divorces his wife FOR the reason of unchastity NOT make her commit adultery?
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Response: the spouse would not have been “caused to commit adultery” by the husband because she had already committed adultery. This is certainly possible, but precludes the possibility that the author refers to the spouse’s eventual remarriage
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If ANY person marrying a divorced woman commits adultery, does this not imply that a divorced woman would also be committing adultery under any circumstances? Can this EVER be the case?
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In this case, the second statement would be a general statement, again assuming that the divorce took place for “unscriptural reasons” – otherwise a divorced woman would be caused to commit adultery with NO exception
Mk 10:11 is a general statement, does not include exception, so we cannot assume this means “under every circumstance” simply because an exception is omitted.

What about a scriptural divorce?
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Is it possible for someone to be bound to a spouse in marriage (Rom. 7:1-4) while their spouse is NOT bound in return?
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We know that God joins in marriage, man separates (or tries to separate) in divorce (Mtt. 19:6) – implication that God may separate (Mtt. 19:9)
Woman is “bound by the law”, released at death – when NEITHER is bound
In Romans, both parties are released at death (Mtt. 24:38)
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NT:1210 de/w deo (deh'-o); a primary verb; to bind (in various applications, literally or figuratively): KJV - bind, be in bonds, knit, tie, wind. See also
NT:1189 . – In Rom. 7: “bound to her husband”
NT:1163 ,
Are there any examples of a bond being one-directional?
Response: since this is a spiritual bond, we cannot assume that all characteristics of a physical bond apply.
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While this is true, we will still begin at that point. When those rules differ (I.e. baptism), scripture tells us so.
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Ex: Baptism is a “burial”. Can we simply assume that because it is not a physical burial, it does not require complete emersion? No – we would need scriptural evidence to support this!

Arguments against
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Silence of scripture: no teaching on the subject, therefore it must be sinful
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Problem: the scripture is also technically silent for the innocent party, but we can necessarily infer his right to remarry. IF there is a necessary inference to be made, the same could be true for the guilty party
Problem: we can also be guilty of “binding where God has not bound”, “teaching for doctrine the commandments of men”, Mtt.
15:1-9
Problem: we must be consistent in application of “silence” (I.e. worshipping twice on Sunday, purchasing a building – accepted despite “silence” because they fall within general authority and do not violate another clearly taught principle)

Arguments against

Common sense: “But that means God gave adulterers a
“free pass” out of marriage
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Problem: “My thoughts are not your thoughts”, Is. 55:8; 1 Cor
2:11 – “Even so the
Spirit of God.” thoughts of God no one knows except the
Problem: “but fornicators and adulterers God will judge (Heb.
14:7)
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It is our responsibility to “speak as one who is speaking the utterances of God”, not to “close loopholes” or “let someone get away with sin”
The question is not “but God never intended”, but “thus saith the
Lord”

What about a scriptural divorce?
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What we DO know:
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Scripture implies that one may divorce an adulterer and remarry without committing adultery
Scripture does not directly OR indirectly address an adulterer’s right to remarry, only their right to divorce (they do not have the right, only the innocent party may do so)
God places a bond between a married couple – implication that he puts asunder that bond at divorce
What we must infer:
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That the adulterous spouse’s part of the bond remains in place (never specifically taught by example, teaching or necessary inference)
Is it our job to ensure that “no one slips through on a technicality?
My conclusion – that we ought to “remain silent” where the scripture is silent (Note distinction between “approval/endorsement” and condemnation/disfellowship.)
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Note – I’m certainly open to continue studying this, as have yet to see convincing arguments on either side of the argument

Forgiveness and divorce
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What is the only cause for divorce
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When I forgive without choosing to divorce, I wipe away the burden of that sin
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If I later choose to divorce, it is not for that act of adultery