God Speaks about Divorce and Remarriage
(This article by David Myer appeared in the BRF Witness 25 years ago.
It was then and now, given an editorial overhaul by Harold Martin.)
Divorce and remarriage is so readily accepted in most of our churches today, that we have almost completely lost sight of God’s view on the topic. The teaching of the Word of God on the matter of divorce and remarriage must be clearly presented so that young people will be more discerning in choosing a mate, and so that married couples will strive more diligently to make the adjustments needed in order to save their marriages.
The major article in this study guide examines and responds to the loopholes which many who read the Bible are using to try and justify divorce and remarriage in our day. BRF believes that marriage is binding “as long as both shall live,” that the marriage bond must not be severed (Mark 10:10-12), and that a man and a woman who are joined in marriage, are intimately combined so as to be “one flesh” (Genesis 2:24).
It is our conviction that Christians must work much harder at trying to reconcile estranged and divorced partners who continue to be in conflict. Reconciliation takes time and effort. We must consider some steps to take, even in situations where reconciliation seems impossible. Below are some approaches that may help victims of divorce in our local churches.
1) Make certain that the 1 Timothy 3 standards are applied for leadership in the church. The minister and deacon are to be “the husband of one wife.” Whatever else may be implied by the instruction, surely it rules out divorce and polygamy.
2) Intentionally devote some of your time to help save marriages. Sometimes psychologists and Christian counselors offer advice that tends to break up homes. They imply that the way to mend a marriage is to end it. We must commit ourselves to biblical standards and be prepared to graciously support such standards when counseling with others.
3) Pray for healing and reconciliation among the original partners. Ask the God who instituted marriage in the first place, to bring healing to the broken relationship. No matter how bad the situation, God can use various means (including special crises) to cause persons to think seriously about their duties in life.
4) Encourage persons who are victims of divorce to get involved in spiritual service rather than to focus on finding another mate. Plan a program which involves those who have suffered divorce to participate in a ministry of visiting the sick, helping the handicapped, writing letters to missionaries, especially those serving in other countries, and befriending persons who seem to be neglected. To those persons who are involved in a marriage breakup, consider seriously the following suggestions:
Present yourself anew to God (Romans 12:1).
Seek reconciliation with your mate (1 Thessalonians 5:13).
Seek to please your partner (1 Corinthians 7:33-34).
Forgive and ask forgiveness (Matthew 6:12).
The important thing is to heal rather than wound, to restore rather than to retaliate, to show the love of Christ rather than demonstrate hostility. As a people who believe strongly in peace, these principles should be given priority in family life as well as in relations between nations. We may not be able to control the foreign policy of the U.S. government, but we can let the Spirit of God transform our selfish personal attitudes so that we display genuine love for our imperfect marriage partners!
–Harold S Martin
Examining Loopholes for the Remarriage of Divorced Persons
In our day the marriage covenant could almost be classified as an endangered species. Each year, it seems that a divorce is easier to obtain than it was the year be-fore. We never know when we will find out about another couple who is getting a divorce. Most persons have someone involved in a divorce/remarriage situation in their own immediate families. Surely it is important that the church speaks clearly on what the Bible has to say about divorce and remarriage. We must decide where we stand on the New Testament passages which deal with the subject because there is much diversity of thought.
Divorces in Jesus’ day could be obtained very easily. The Pharisees came to Jesus and asked whether it was lawful for a man to divorce his wife for just any reason, and He answered them (recorded in Matthew 19:5) by going back to Genesis and quoting from Genesis 2:24, “For this reason a man shall leave his father and mother, and be joined to his wife and the two shall be-come one flesh.” That is God’s ideal for marriage. That is God’s original plan. Readers will note that in God’s intent there is no room for ending the marriage.
Today many more marriages are ending in divorce. What has happened? Has God’s standard for marriage changed? One reason for the change in attitude toward the permanence of marriage is related to the fact that churches have let down the standards concerning the divorce and remarriage teaching. As we engage in evangelism today, we get into some very difficult situations. Attempts are sometimes made to see if there is a way to re-interpret the Scriptures so that there are some “loopholes” that would allow the remarriage of divorced persons (when original partners are still living). Many in the church have tried to get around this issue by saying that you just cannot expect a young divorced husband or wife to go through the rest of their lives without a marriage partner. And so the search continues for loopholes that allow for the remarriage of divorced persons.
We want to examine some of the loopholes that have been presented in recent years in an attempt to justify the remarriage of divorced persons.
1. THE EXCEPTION CLAUSE IS FOUND AT TWO PLACES IN THE BOOK OF MATTHEW
Matthew 5:32 says, “Whoever divorces his wife for any reason except sexual immorality, causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.” Matthew 19:9 repeats the same exception. The exception clause (“whoever divorces his wife for any reason except sexual immorality, and marries another commits adultery”), is understood by many to mean that divorce and remarriage is okay if sexual unfaithfulness (“fornication”/KJV) has happened on the part of one of the married partners.
Before we get too deeply into the meaning of the words, it is important that we notice to whom the book of Matthew was especially written. Mark’s account was written primarily to the Romans, and the exception clause is omitted. The book of Luke was written to the Greeks, and the exception clause is omitted. Matthew was written primarily to the Jews in New Testament times, and the exception clause is included. Most likely Matthew had the Jewish wedding custom in mind.
In Jewish practice, when a young man wanted to marry a girl, he traveled to the home of the prospective bride and established a covenant of betrothal—and then returned to his father’s house for a period of about twelve months. In Jewish circles, the betrothed bride and groom were called “husband” and “wife” even though there was still no physical union between them. The marriage ceremony (and physical union) only occurred after the twelve-month period of separation. If the young man discovered that his prospective bride had been unfaithful during the period of betrothal, he could break the covenant with a paper of divorcement. The reverse situation would also be a cause for divorce. And so the exception clause found at two places in Matthew is believed to refer not to a marriage divorce, but to a betrothal divorce.
The exception clause was not included in Mark and Luke because Greek and Roman marriage customs did not recognize the betrothal provision. Thus it was not necessary for Mark and Luke in their Gospel accounts to even mention the exception. We noted above that the exception clause is used twice in Matthew (5:32 and 19:9). The major point to note in Matthew 19:9 is that grammatically the exception clause can only apply to the divorce of one’s married partner, not to the remarriage to another person. Sexual immorality does not provide an exception which allows a divorced married partner to remarry—as long as the first marriage spouse is still living. Jesus says that the person who remarries when a former partner is still living—commits adultery. The exception does not apply to remarriage. We tend to concentrate on the exception clause when reading the Matthew texts (5:32 and 19:9). Jesus was not emphasizing the exception, but was stressing the fact that remarriage after divorce was committing adultery.
The question in Matthew 5:32 and 19:9 is this: Does the exception clause permit remarriage, or does it only provide for legal separation? The only interpretation that harmonizes with the overall teaching of the New Testament on the subject is that while sexual immorality is a sufficient cause for divorce, it is not a legitimate reason for remarriage.
What Jesus is saying is not that divorce and remarriage are okay if sexual unfaithfulness has developed after marriage-–but that engagement can be broken if sexual unfaithfulness has occurred during the betrothal period. This is the provision that Joseph was going to use when he discovered that Mary was expecting a child (See Matthew 1:18-20). Jesus, in this first (so called) loophole, is not making room for divorce and remarriage after the marriage has been consummated (if there has been sexual unfaithfulness), but the exception is a provision for the breaking of an engagement (if sexual immorality has occurred before the marriage was secured).
2. THE QUESTION OF WHETHER ADULTERY IS AN ON-GOING STATE OR A SINGLE ACTION
The Bible in essence says that when remarriage oc-curs (while the original partner is still living)—adultery results. That conclusion has historically been accepted by most serious Bible students. Adultery is identified in every passage where the remarriage of divorced persons is mentioned. But the important question is this: Does adultery take place in the act of becoming remarried, or does it exist in the state of being remarried? If adultery is just the act of remarriage, then a couple who is remarried can go to the Lord, confess that sin, and be forgiven, and go on living together, and not be guilty of adultery until such a time when they split up again, and go to the Lord again and confess that sin, and be free again. If adultery is merely a single act, then that is how the process can work. The act can be forgiven like any other sin can be forgiven.
We note that the term “commits adultery” is in the present tense, which in Greek nearly always denotes a continuous action. Romans 7:2-3 clearly uses the continuous action tense when it says, “she shall be called an adulteress.” Furthermore, we are told why the remarriage of divorced persons is adultery. It is adultery because the first marriage is still binding.
People talk in our day about “ending” marriages. You cannot do that. The Bible says (in Romans 7:2) that the wife is bound to her husband as long as he lives. It is not divorce, but death, that ends marriages. The only thing that divorce does to a marriage is to make adultery legal in the eyes of the human government. The Bible view is that as long as a former marriage partner is living, the original marriage union is secure in God’s eyes—and that is a state of marriage.
When one of the married partners separates from the other and joins himself to someone else, that does not free him from the state of the marriage that he is in currently. Rather, it enters him into a new state of adultery. Just as the act of becoming married, leads one into the state of matrimony, so the act of becoming re-married leads into the state of an adulterous relationship. Romans 7:2-3 supports that fact. Paul is not speaking there specifically to the point of divorce and remarriage, but he’s using an illustration about our relationship to the Mosaic Law. Nevertheless—the truth about divorce and remarriage is clear. The adulterous relationship resulting from a second marriage (when the first partner still lives), is an on-going intimate relationship, and thus is not a one-time act of adultery but is a continuing state of adultery.
3. THE CASE OF REMARRIAGE THAT OCCURRED BEFORE THE COUPLE BECAME CHRISTIANS
What about the situation where a young man or woman has married and divorced and married again (maybe as often as three or four times)–-and then they come to know the Lord as Savior? The argument is that we cannot hold those actions against them, because they entered the second marriage relationship when they were non-Christians. The argument continues by saying that surely God forgives all such wrong actions.
Mark 10:6-9 indicates that marriage is a divine institution which was ordained by God from the beginning; it is not merely a New Testament Christian institution. Mark 10:6-9 says, “But from the beginning of the 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. Therefore what God has joined together, let not man separate.” Jesus says that marriage is binding, and it has been that way from the time of creation. Lasting marriage relationships did not begin just since the advent of the Christian era.
One term which helps clarify the all-inclusive nature of God’s marriage laws, is the word “whoever” (whosoever/KJV). The word “whoever” is used seven times in the New Testament when referring to marriage, divorce, and adultery. It is used frequently in the New Testament in reference to salvation, and whenever it is used, it always means “all inclusive, anyone, everyone.” (Note the use of the word in John 3:16). It does not matter if one is from Asia, Europe, the islands of the sea, or a small American village–whoever meets the conditions of salvation—shall not perish. It is all inclusive.
Some quote from 1 Corinthians 7:17, 20, 24 and say that the Bible tells a person to remain in the same condition in which he was when he was first saved. In the mind of some Bible readers, this becomes a loophole for justifying the remarriage of divorced persons who remarried while they were still unsaved. Believers need to look at the setting in 1 Corinthians 7. Paul is talking about two things—circumcision and servanthood. Paul is not talking about sin and wrong living. He is not saying, “if you are a murderer, just continue being a murderer.” He is not saying, “If you are a liar, you may keep on lying.” He doesn’t say, “If you were a fornicator, keep on in your immorality; that’s okay.” Proverbs 28:13 makes it clear that God expects His people to turn away from sinful living.
Marriage is binding on all—whether Christian or non-Christian. Hebrews 13:4 states that fact. It is important to notice that neither Mark nor John recognized Herod’s second marriage as valid. Mark 6:17 describes the woman whom Herod married, as “his brother Philip’s wife.” That is whose wife she was, even though Herod had married her (Mark 6:18)! She wasn’t Herod’s wife! Herod was living with her in adultery. She was Philip’s wife! God does not recognize the second marriage—because the first marriage continues to be binding until death. That is an eternal principle settled in the eternal counsels of God. Marriage is not just a Christian institution; it is a broad general institution, and therefore it is binding whether an individual was married when he/she was 14 in the ghettos of New York City, or united in marriage at age 25 in a typical Brethren wedding ceremony. From God’s point of view, all marriages are binding, including marriages that occurred before persons were followers of Christ. To break that marriage vow is viewed as sin. The vow can be broken only by death.
4. THE ARGUMENT THAT AN INNOCENT PARTY HAS CERTAIN FREEDOMS
First of all, it is doubtful that there ever is “a totally innocent party” in a marriage conflict. Usually each person in the marriage relationship had some part to play in the conflict, and was not absolutely and totally innocent. To say that a person in conflict with another is totally innocent is a pretty big statement. Perhaps there are some exceptions to the general rule, and so we should look at how the Bible would deal with the conflict if someone is indeed completely innocent.
What about the person who has experienced marriage failure, and seems totally innocent of any wrongdoing in the conflict that led to the divorce? Is it proper for that so-called “innocent” person to remarry?
The latter part of Matthew 19:9 records the words of Jesus–“whoever marries her who is divorced commits adultery.” Jesus does not say why the woman was divorced. Perhaps she didn’t cook right, or maybe she ran off with another man, or she may have combed her hair in a way that displeased her husband. God says that the marital relationship is so sacred that there are no exceptions—even if one of the parties is innocent. First Corinthians 7:10 says that we need to keep the marriage in-tact, because in marriage, we are involved in a covenant relationship, and we are to keep our part of the covenant even if the other party breaks his/her vow. Even if there is such a thing as “an innocent party” in a marriage conflict, there still seems to be no right to re-marry.
Some quote from 1 Corinthians 7:15 and conclude that the Bible says in certain situations an individual “is not under bondage.” They say that if you are married to an unbeliever, and the unbeliever departs, you are free from the bondage of marriage—as free as if you had never been married. But the teaching in 1 Corinthians 7:15 is that if the unbelieving partner departs, and doesn’t want to have anything to do with you, let him/her go. You are not bound to keep on following, serving, and hounding the partner. Let him/her go. God has called us to peace. To interpret the passage any other way would contradict other verses in the same chapter. First Corinthians 7:11, for example, says “Let her remain unmarried or be reconciled to her husband.” There is something binding about the first marriage. The married person is always to let the door open for reconciliation. Only death terminates a marriage. Therefore the word “bondage” (1 Corinthians 7:15) does not mean that one is free from the bond of marriage, when serious conflict arises.
There is an example in the Bible of how to experience God’s blessing when tangled marriage situations are present. In the book of Ezra, there is an example of a voluntary separation of partners who were wrongly married. True, the wrongly married persons may have seemed happy together. They had a family and home (Ezra 10:44). Yet the solution to separate was what the Children of Israel were told to do, if they had been involved in sinful marital relationships. There were probably some young men and women in the camp who were deeply in love with each other, yet the Lord’s disciples must be reminded that “the way of the transgressor is hard.” Sometimes there is no easy way out of difficult situations.
In 1 Corinthians 7:11, the Lord gives a permissive will related to marriage: “But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.” God does allow married partners to separate if the relationship be-tween them becomes too strained. When separation occurs, however, there are only two options—to remain unmarried, or to become reconciled to the married partner.
Some say that it is too much to ask a person to go through life without enjoying the blessings of marriage and becoming the parents of children. But the Apostle Paul says in 1 Corinthians 7:8 that singleness is a good choice to make. He gives reasons in 1 Corinthians 7:32-34. God calls some people to remain eunuchs for the kingdom of heaven’s sake. We should exalt this position as an option for our young people. God has a real blessing in store for those who choose that direction. Isaiah 56:4-5 informs us that God holds a special place in His heart for those people who are willing to forego some of the otherwise acceptable pleasures of this life for the kingdom of heaven’s sake.
Surely, if God has special blessings and grace for those who choose a life of singleness for the kingdom of heaven’s sake—there will be sufficient grace for those who have had unfortunate marriages, and are determined to go through life without remarrying.
We are always on shaky ground if we begin to seek ways to ignore what the Word of God teaches on divorce and remarriage. There are at least eight relevant Scripture portions that need to be studied. See Genesis 2:24; Malachi 2:14-16; Romans 7:2-4; 1 Corinthians 7:10; 1 Corinthians 7:39; Matthew 19:3-8, Mark 10:1-12, and Luke 16:18. These passages give overwhelming evidence for the permanency of God’s institution of marriage.
Jesus plainly says that taking the step of divorce does not dissolve the marriage union as death does, for if it did, it would be unnecessary to say, “Whoever marries a woman who is divorced commits adultery” (Matthew 5:32b). It is unthinkable that the God who teaches us to forgive seventy-times-seven times (with-out limit), would then teach that we may divorce our wives and put them away if we can’t get along with them.
And concerning remarriage—the Bible in a number of places says that death dissolves a marriage, and then it is not a sin to remarry (1 Corinthians 7:39; Romans 7:2). But God’s Word gives no license for anyone to remarry as long as he or she has a former living companion. The real solution for those who are already divorced and remarried, is the voluntary separation of the married partners, like the Children of Israel did during the revival under Ezra’s preaching (Ezra 10:3).
Marriage is a serious step. The vows are witnessed on earth and they are recorded in Heaven. The Bible teaches that marriage is a lifetime contract, never to be broken, except by death. The Bible teaching on this topic needs to be clearly presented so that young people will be more careful in choosing a mate, and so that married couples will strive harder to make the adjustments needed to save their marriages.
WHAT THE BIBLE SAYS ABOUT FORNICATION
Proper Christian living involves the elimination of the past sins of the old unsaved life, and the development of an upright character within the new life. Sexual morality is one of the areas that must be carefully guarded.
(Colossians 3:5) “Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry.”
“Fornication” speaks primarily of sexual relationships outside the bonds of marriage. The distinction between fornication and adultery is that adultery involves married persons, while fornication involves those who are not married. The Greek word “porneia” often broadens out to include a wider scope of sexually immoral activities than pre-marital or extra-marital sex. A survey reported in U.S. News & World Report announced that ten percent of all young girls in America lose their virginity before the age of thirteen, and that by tenth grade, one out of six high school students has had four or more sexual partners.
God’s standard for sexual conduct is chastity before marriage and loyalty after marriage. God has given His blessing to the sexual relationship only within the family situation of marriage—where children that are born will most likely get the tender care that they so much need.
Continuing in the sins mentioned in Colossians 3:5 will lead to judgment, and will call forth the God’s wrath. His wrath is not irresponsible anger, but a fixed attitude of displeasure with sin. God does not take sin lightly, and neither should we! The Bible speaks about God’s displeasure with violations of biblical standards of sexual purity.
(1 Thessalonians 4:3-8/NLT)
“God wants you to be holy, so you should keep clear of all sexual sin. Then each of you will control your body, and live in holiness and honor—not in lustful passion as the pagans do, in their ignorance of God and his ways….God has called us to be holy, not to live impure lives. Anyone who refuses to live by these rules is not disobeying human rules, but is rejecting God, who gives his Holy Spirit to you”
In Colossians 3:5, the Apostle Paul names some sins of the flesh that are related to sexual impurity—sins of deed, thought, and desire. The phrase “put to death” (or “mortify,” KJV) is a figurative expression which means that when we discover evil practices cropping up in our members, we must put our foot on them and trample them to death. The tense of the verb translated “put to death” indicates a decisive but continuous action. Victory involves the deliberate act of decisively saying “no” when temptations come our way.
We live in a culture that accepts conduct contrary to the standards given in the Bible. Youth, during courtship, need to remember that true love can thrive without hugging, holding, and squeezing. To live victoriously there must be a purpose of heart. A life truly devoted to God must begin with a previous determination to do right (Daniel 1:8). Those who are already fornicating, should repent of the sin, confess the wrong conduct and face the future with the freedom of a forgiven person (1 John 1:9).
God’s plan for sexuality is that a sexual relationship should take place only between a man and a woman in marriage—which is to be monogamous, socially visible, non-incestuous, heterosexual, and permanent. The principle named in Genesis 2:24 is clearly endorsed by the Lord Jesus in Matthew 19:4-5. –Harold S. Martin
THE TRUTH ABOUT LIVING TOGETHER BEFORE MARRIAGE
The moral slide in our culture is seen in many ways, one of which is related to the number of people who are living together without the commitment of marriage. We live in a self-centered and pleasure-oriented society. Bible standards related to righteousness and morality are falling by the wayside. More and more couples are living together apart from the marriage bond. The trend is very alarming. The flippant attitudes of some who “shack up together” are startling.
There is no effort in our day for many couples to even bother trying to conceal their unmarried status. They rent apartments, check in at motels, purchase houses (with their different names signed on the contracts), and visit their parents (expecting to be accepted and given the use of the guest bedroom). Since their idea is that they will live together if they “love” each other, and will stop living together if they stop “loving” each other—they prefer not to complicate the arrangement with a marriage commitment. Many pastors and churches have given approval to the “new morality.” The end-result is the proliferation of all kinds of strange living arrangements. The mindset of a permanent marriage is not in their immediate plans.
A letter written by a young woman (addressed to one of her college teachers), says she is considering a live-in relationship with a man similar to her in age, and states the issues very well. She writes:
My boyfriend and I are contemplating living together for one or two years before getting married. We are intelligent, moral, law-abiding citizens. We love each other deeply. We want to live together, work together—to share, to trust, and to love one another. We want to test marriage before moving blindly into it. We do not have financial means for marriage; and if we decide marriage isn’t for us, we will just separate and avoid the heavy expense of divorce. Of what value is a piece of paper—the so-called marriage license anyway? We are religious people, church members, and do not see any moral problems. Most broad-minded people think this will be the standard life-style for the future. Some people, who refuse to accept social change, including our parents, object to our plans. Why?
Because of the kind of thinking described in the letter above, cohabitation is more and more made to seem normal and is becoming a substitute for marriage. Yet most sources indicate that nearly half of all cohabiting couples break up before the wedding, and those live-in couples who do marry are fifty percent more likely to divorce than those who did not live-in together. In addition, those who lived-in before marriage are more likely to be unfaithful to their marriage vows, and generally experience more domestic violence than those who did not cohabit earlier.
Many people believe it is wrong to even question the morality and value of living together before marriage. It is becoming more and more acceptable in the society, for young men and women to “try it out” before committing themselves to a life-long relationship. What are the moral implications involved in “live-in” relationships?
Living together really is not a good preparation for marriage. One secular book on marriage states that couples who lived together before marriage have significantly lower marital satisfaction than those who did not cohabit before the wedding. It is important to note that during the same time period in which living together before marriage has become acceptable, the rate of divorce has skyrocketed. Living together apparently has not really helped to cement relationships.
There are a number of social reasons for the rising practice of pre-marital cohabitation:
–1) A general breakdown of personal morality
–2) The changing sexual values in society
–3) An extended adolescence and later marriages
–4) The availability of more effective methods of contraception
–5) Tax laws which sometimes make marriage a disadvantage financially