One Flesh One Covenant Part 1

Marriage, Divorce, and Remarriage (Part 1)

“…Yet is she thy companion, and the wife of thy covenant. And did not he make one?” (Mal. 2:14-15). 

Divorce…the very word brings such pain, such heartache, such contention. It not only divides families, it splits churches, separates friends, polarizes denominations; it isolates victims, champions assailants, destroys faith, and disparages numberless children caught in the middle, asking—“Why? Where is God?” 

The truth is—God is there, and He cares about these little ones; He cares about the families, He hears the prayers of the bereaved, He hears the cry of the widow and the fatherless—He cares. 

He even sees the mistakes, the wrong choices, the disastrous scenarios; and He stands listening, ready to help. He watched the sins done in ignorance, the sins done in hard times, and the sins done blatantly to His face; and to all these He offers blood—the sacrificial blood of His Son, Jesus Christ, to atone, redeem, forgive, reconcile and empower these destroyed lives, so that they can become beautiful, fruitful children of God once again. 

He sees the “impossible situations,” and just like He does with so many other “impossible” things in our lives, He promises to bring beauty from ashes, streams in the desert, the oil of joy for mourning, the garment of praise for the spirit of heaviness. God is glorified when He takes the impossible and says—“DONE.” As it says in Romans 4:17, “…even God, who quickeneth the dead, and calleth those things which be not as though they were.”

The lives affected by divorce are real people with real pains. Many have suffered betrayed trusts and bear deep scars. They are not an “argument” or a “doctrine,” they are souls—souls that Jesus died for. Because of this, they cannot be dismissed, ignored, maligned, or marginalized. As a people of God, we are called to minister to them. Moreover, as a church in America, we must recognize that this “people group” is not merely a passing fad, but an ever increasing element of our morally declining society. 

With these hard situations, like all hard situations, the temptation is to ignore it and hope it will just go away. This seems to be the prevailing tendency among the churches which maintain a conservative, Biblical attitude toward divorce and remarriage. Defeating words such as, “Let someone else minister to them,” “They will never fit in here,” or “They’ll never stay,” are not words of faith. The purpose of the Church is not to exist as some sterilized, fictitious “Precious-Moments-like” figurine displayed on a shelf. We are to face the hurts, the pains, the ugly, the despised, the dark, the diseased, the impossible, and then, administer Christ to them. The subway station graffiti often reads “Jesus Saves,” and if this isn’t true, then we’re wasting our time. 

In the next few issues we will be examining the Biblical guidelines for marriage, divorce, and remarriage. It is my prayer that, by the grace and anointing of God, the truth of Jesus will be uplifted, and not my opinion or the opinion of an agenda or a denomination. “Yea, let God be true, but every man a liar” (Rom. 3:4). I’m certainly not the final word on divorce and remarriage. I am a pastor, not a theologian, and I have no desire for a religious debate for the sake of academic exercise. It is my hope that these articles might encourage all of us to reach out and minister to those who are victims of divorce, and mostly, that the scores of souls which feel caught in “impossible situations” would discover the light of the Gospel, and find Jesus there waiting with the key of faith that opens any door! Overall, it is my prayer that God would strengthen that which remains, as we seek to hold up what the Word of God has to say on these issues. 

Another World

Daily in the midst of the market place, the water well, and the synagogue—laughing at weddings and crying at funerals—observing the wink of the money changer’s eye, and the tremble of the widow’s hand, Jesus walked for 30 years—watching, pondering, and comparing. He compared all that was “man” with all that was “divine,” and taught that by grace men could become partakers of the boundless storehouse of the Kingdom of God. Although He had voluntarily laid down His divinity, He knew, even as a child, who His true father was. Even though His celestial throne was awaiting His return, Jesus knew Heaven. No idealistic thoughts were needed to remind Him to “seek those things which are above.” All the holiness, purity, order, majesty and worship of that place were created by Him, and it was in that place that Jesus taught us to pray: “Thy kingdom come, Thy will be done in earth, as it is in heaven” (Matt 6:10). 

What must it have been like to be Him—in the everyday hustle and bustle of shopping, working, synagogue-ing, etc.? When Jesus’ time had come and he began to teach the people, His words cut through to the very heart and motive of everything we do. Even our everyday necessities were challenged by Him. He did not shrink away from bringing attention to our propensity toward living careless and godless lives. Jesus warned,“For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark” (Matt 24:38). 

He challenged earthly securities, self-defense, judicial vindication, and all other efforts of human strength and set them at naught. He took purity and sin beyond the outward and proceeded to challenge even the inward motives of our hearts. Revenge, anger, covetousness and lust had never been taken this far before. He split the society, changed the world, and brought us a flawless image of our God. 

When discussing divorce and remarriage, as well as many other of Jesus’ teachings, the clearer the Kingdom of Heaven is in view, the more sense the teaching will make. Also, the more the Church represents a faith-filled expression of the entirety of the Sermon on the Mount, the more clearly a message of repentance like this will be demonstrated, “not just in word but in power.” 

Marriage

Married life was, in the time of Jesus—perhaps even more than it is today—the very center of Jewish life. Indeed, it would appear that it would have been quite a strain for them to have considered the unmarried man complete. As it was recorded in the Jewish Talmud, “The man who is not married at 20 is living in sin.” And also, “Any man who has no wife is no proper man for it is said ‘male and female created He them and called their name Adam.’” However, while the married state was certainly prominent in Jewish society, divorce had also become an unfortunate experience of their time. Additionally, while the marriage bond was highly reverenced, the bond for the man differed somewhat from that of the woman. Polygamy, which by Jesus’ time was becoming very out of fashion, was inevitability still a part of their heritage and domestic identity. What affect this mindset had on the sense of responsibility from the men is unknown; but judging from Jesus’ teaching, it seems that their view was off balance, at least in part, because of their misunderstanding of what marriage really was. 

Jesus raised the duty and majesty of marriage higher than it had been for a long time—“since the beginning.” His illustrations to it and parables about it demonstrated that Jesus saw in the marriage relationship a type or likeness that was so close to His heart that it typified salvation, redemption and eternal fellowship in heaven.(Matt 25; Eph 5; Rev 20)

That said, as honorable as Jesus makes marriage out to be, He also showed us that marriage, itself, was not to be the very center of our identity and focus. He taught that this sacred place in our hearts was to be reserved only for Him. “And there went great multitudes with him: and he turned, and said unto them, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14:25 -26).


Radically challenging the entire vision and understanding of our life in heaven, He even disclosed that in that place, many parts of the normal married life as we know it will not even exist.“For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven” (Mar 12:25 ).

The Beginning

As Jesus was traveling into the coast of Judea, he was met by a group of Pharisees who wanted to “tempt” him, by asking what his position was on divorce. However, before Jesus would enter into this discussion about divorce, he apparently felt it necessary to correct their view of marriage. As Andrew Cornes suggests in the book Divorce and Remarriage, Biblical Principles & Pastoral Practice, the reason the Jews were off on their doctrine of divorce and remarriage was because, like the modern church, the Jews came about it from the wrong perspective: “They began with the Biblical passage about divorce…he began with the key passage about marriage. And one of the points he was certainly making was that their mistake stemmed from starting in the wrong place.”

“The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?”

The passage of scripture that Jesus took the Pharisees to was back to the very first marriage between Adam and Eve, found in Gen 2:18-25. Jesus answered the Pharisees saying, 

“Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?” (Matt. 19:4-5)

Here, taking the Pharisees back to the original marriage in the Garden of Eden, Jesus stated to them what the fundamentals of marriage actually are. He taught that since the dawning of creation, marriage essentially requires:

One man and one woman 

A man must leave his father and mother 

A cleaving together

Becoming one flesh

1 One man and one woman: Modern attempts to disparage the sanctity of marriage by suggesting the union of same sex partners defies nature, historical precedent, and common morality. However, most importantly, it defies the Law of God at the very core. History itself has borne out that even when secular nations have ignored this ordained creation principle, total moral breakdown inevitably follows. So, the primary element necessary for a lawful marriage is to have one man and one woman. 


2 The man must leave his father and mother: Interestingly, the focus here is on the man. The changing of their place of residence naturally comes to mind. However, since in the Jewish culture moving was not always the norm, its connotation suggests even more than this. It suggests a moving of the place of loyalty, identity and emotion. Before the marriage, the man was completely a part of his parents’ “household.” All of his identity came from there. Now, in this new household, this chief place of identity, benevolence and loyalty was to be rendered unto his wife. Cornes suggests that in our modern culture, which puts little emphasis on the honor and loyalty given to our parents, this seems but a minor and insignificant point. However, to the Israelite, this change of household identity, authority, and loyalty had a profound effect on all relationships. (ibid., 57)


3 A cleaving together: “…For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh” The Hebrew word for “cleave” in this passage suggests the idea of being glued together. This word is used in Job 38:38, speaking of dirt clods which stick together after the rain. In another place, it is used by Joshua, referring to a military alliance (Josh 23:12). The word is also used referring to the leprosy that would cling forever to the dishonest and greedy Gehazi (2 Kings 5:27). In marriage, the husband and wife are “glued” together—bound inseparably into one solitary unit. (Carl Laney, The Divorce Myth)

In the Greek, the word “cleave” (pros-kol-lah’-o) means: to glue upon, glue to, or to join one’s self to closely. I’ll never forget a brilliant, real-life object lesson of this passage I once saw in a children’s lesson. A few yeas ago, in order to graphically demonstrate the meaning of this word, Bro. Paul Lloyd from Charity Christian Fellowship, took a piece of wood that had been glued together the night before and attempted to separate it with great force as the children looked on expectantly. I’ll never forget the result—as we all looked on in astonishment, the board indeed splintered into pieces, but the union was still intact! The message was clear. 


4 Becoming one flesh: The most obvious use of this phrase is realized in the marital affection between man and wife. This is certainly in view in Paul’s rebuke to the men at Corinth in their sin with prostitutes, “Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh” (1 Cor. 6:15-16).

Although God ordained that there be strong emotional and spiritual ties created through marital affection, the Bible clearly shows that in marriage, this “one flesh” identity goes beyond mere physical affection. Taken in isolation, the “one flesh” attachment of fornication is certainly sharing in a privilege granted only to the married, and is a serious offence to God. However, the conjugal act, in and of itself, does not “make” the marriage. If this were the case, then there would have been no reason to differentiate between Solomon’s wives and Solomon’s concubines. 

Taken in the creation context of Genesis quoted by Jesus, this miraculous union of the “two becoming one” is something that is accomplished supernaturally, by God. God is present at the marriage, and it is God who makes this union. The first two parts of marriage quoted by Jesus indicate an active process, “leave and cleave.” This last part, and the one that Jesus seems to bring the most attention to, is spoken of as an accomplished fact, “and they twain shall be one flesh.”

Commentator Andrew Cornes, discussing the phrase “become one flesh” from the Hebrew, states: “TheHebrew phrase does not describe the process, but the accomplished fact, the changed situation.” In other words, the reality of becoming “one flesh” is not just an idea for the married couple, it is something spiritual and supernatural that God accomplishes at marriage. This is something that goes beyond basic human comprehension. In this light, it is indeed a “mystery,” as Paul wrote to the Ephesians: “So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. for no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh... This is a great mystery: but I speak concerning Christ and the church” (Eph 5:28-31).

Becoming Blood Relatives

When God made Eve out of Adam’s rib, He was very graphically demonstrating the authenticity of this “one flesh” relationship. When Adam saw her for the first time he cried out with joy. A literal translation of what he said is, “This one at last. Bone—my bones! Flesh—my flesh! This one shall be called woman because from man this one was taken!” (Carl Laney, The Divorce Myth)

It is a very interesting fact that this concept of becoming “one flesh” was taken so far by Mosaic law, that once a person was married, their spouse’s family then became related to them, just as if they were their own flesh and blood. 

The various prohibitions of incestuous marriage found in Leviticus 18 are based not only on literal blood lines, but also on these ‘blood’ relationships created through marriage. Marriage thus created both vertical blood relationships in the form of children, but it also formed horizontal ‘blood’ relationships between spouses. In Lev. 18:18 and 20:14, it is written that a man was not allowed to marry his wife’s mother or sister. Incest laws were common among ancient civilizations. What made the Hebrew culture different was that the prohibitions against marrying one’s own family included not just your own blood relatives, but also those who married your blood relatives. (Lev. 18:8, 14-16) (Wenham & Heth, Jesus and Divorce)

No Longer Twain

To these basics of marriage, Jesus added his profound, dominical explanation point!—“Wherefore they are no more twain, but one flesh” (Matt. 19:6). The entire focus of the debate was resolved in this God-ordained fact. The Pharisees were asking about the various legalities of splitting the two individuals up. However, Jesus attempted to change their entire way of thinking, informing them that contrary to what they were thinking, the married couple remained no longer as two individuals that even could be split up, “they are no more twain, but one flesh.” 

What God Has Put Together

Jesus then concludes the question of whether or not it was ever allowable to permit divorce with this weighty command, “What therefore God hath joined together, let not man put asunder” (Matt.19:6). 

This phrase suggests the idea of a covenant—a covenant in which God was an active witness in the marrying process. This is a significant point because it takes the question about the validity of a marriage out of the numerous human scenarios and possibilities, and places it entirely in the hand of God. He is saying that man may contrive any manner of legal proceedings and name it all kinds of various things, but the bottom line is that marriage is a covenantal unity between man and woman that the Lord God, himself, has performed. Regardless of how oblivious the couple may be to the mystery of the spiritual truth of the union, it is God who has made them one flesh. 

The prophet Malachi, more than any other writer, bears testimony to this covenantal aspect. When the people of God were crying to God because they didn’t understand why their prayers were not being heard, Malachi told them it was because they were divorcing their wives. He warned them that by doing this they were breaking their covenant and violating their “one flesh” relationship. 

“Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the LORD, the God of Israel, saith that he hateth putting away” (Mal 2: 14-16). 

The covenantal aspect of marriage cannot be overlooked. Unfortunately, conservative commentators on divorce and remarriage usually divide, for the most part, into two camps—those who believe that marriage is simply the forming of “one flesh,” and those who believe that marriage is strictly a covenant. I believe both concepts are involved in a Biblical understanding of marriage. While I believe the emphasis of Jesus’ and Paul’s words were certainly on the “one flesh” relationship, the covenantal concept, especially as it pertains to the heart of God, is undoubtedly expressed in the Scripture and should not be disregarded. To ignore this aspect of God’s involvement in the marital union would be dishonest and perhaps even irresponsible. We are uphold the entire Word of God. Let’s remember, too, we are told it is a “mystery.” 

Contemporary thinking makes very little of covenants, vows and promises. Almost every culture has some kind of marriage ceremony. The prophet Malachi is telling us that God is witness to these ceremonies and does not take the vows spoken lightly. 

Ronald Martin, in his paper “Divorce, Remarriage and Reconciliation” speaks strongly about vows and covenants saying, “The only vows that did not stand as spoken, were the vows of a wife or an unmarried daughter, and then only if they were disallowed at the first hearing by the husband or father. All other covenants, based on a promise to God, stood as they were uttered (Num. 30:2, Deut. 23:21-23). Oaths that turned out in be for the hurt of the one who uttered them stood (Ps 15:41). This keeping of covenants was considered that important to God that He required that an animal dedicated to him could not be switched for another animal even if the dedicated animal turned out to be flawed. He would rather have a sacrifice that was less than perfect than to have a man change a vow (Lev 27:9-11). Ecclesiastes 5:4-6 clearly teaches us that it is a sin not to perform our vows, even ones that we later realize were in error. Jephthah discovered this much to his dismay (Jud 11:30-36). Joshua also realized this after he made a covenant that clearly violated the command of God (Ex 23: 32-33 Josh 9:15-21). Yet this covenant needed to stand: and even generations later, God punished Israel for violating it” (2 Sam 21:1). 

Can any vows ever be broken? 

Some ask about vows that have been made to satanic secret societies like the Masons, or vows of celibacy by converted Roman Catholic priests, such as Menno Simons. Others ask about religious groups which require vows at membership, many of which are spoken without any true sincerity or conversion of the heart. What happens if the person later realizes their vows were made fraudulently, out of peer pressure or for any other insincere, illegal or dishonest reason. Can these vows be “broken”? I can’t answer all the various angles in this particular article on marriage. Perhaps we will be able to address this concern in a future article, but let it suffice it to say that vows have always been a very serious thing in the eyes of God, from the Old Testament right on through to the teachings of Jesus. Do you think it is just coincidence that after Jesus’ teaching on adultery, divorce and remarriage in the Sermon on the Mount, that Jesus immediately introduces his teachings on oaths? (Matt 5: 36 Jas 5:12) I don’t think so.

To Conclude

The essence of the teaching of Jesus is the cross—complete self-denial, complete abandonment of self-rights and self-interest. To look at our marriages though the eyes of the cross puts our marriages in their proper perspective. A healthy marriage is about each partner seeking to lay his or her life down for the other. This world’s pursuit of a happy marriage, with its barrage of self-help books, self-improvement seminars and “getting the most out of your spouse” attitudes are not to be the focus in a marriage where Christ is Head. As God has mysteriously joined man and wife together into one person, He has done so for a reason. He does this for a channel of grace—to seek a godly seed, a receptacle of the divine image, a beacon to the world, which testifies magnificently of the existence of another realm, one which exists for no other reason than to bring glory to God! May our marriages and all of our lives, by the grace of God, do just that

One Flesh One Covenant Part 2

Remarriage (Part 2)

The prophet Malachi prophesied of a time when nations would weep and cry to God but would not receive an answer. He writes that the people, bewildered by God’s silence, would then cry out to Him asking why He no longer responds to their prayers. The reason God gives for holding back His blessing is surprising—it had to do with the way they were regarding marriage and divorce. Much like the time that was prophesied in the book of Malachi, many Christians today across our nation are raising up their voice to God with “tears and weeping,” crying to God for revival. When the results do not come, we ask God—why? Revivalists often quote 2 Chronicles 7:14, “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” Exactly what are the “wicked ways” spoken of here in 2 Chronicles? Certainly, it is more than divorce. But perhaps the prophet Malachi is providing us with some valuable insight into the heart of God on this matter: 

And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand. Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the LORD, the God of Israel, saith that he hateth putting away (Mal 2:13-16).

These are hard words for the church of today. The Book of Hebrews tells us: “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (4:12). Throughout time, there have been many who have experienced the laceration of this two edged sword, following Christ literally as lambs to the slaughter. Enduring the savage beast of the Roman arena, the burning cross along the Thebes, or the drowning in Zurich, these precious saints clearly demonstrated their holy devotion to the world around them. Others, like the Apostle John, who after hearing the words of Christ immediately left the ship and their father, and followed him, must have also felt this divine sword pierce their hearts, although they did not physically die. If truth be told, although free of the pain of burning crosses and severed limbs, many saints confronted with the austerity of their calling have surely looked upon the quick, sanctified vindication of martyrdom with longing, saying with Paul, “For me to live is Christ but to die is gain.” 


Whenever a soul has reached out and dared to take the words of Christ literally, the outcome has never resulted in anything less than a complete and radical change of life. In my own life, I have come across many brave saints who have taken the words of Christ seriously when He said, “If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it” (Mt 16:24-25). 

For some, accepting Jesus’ teachings on nonresistance meant leaving a promising career in the Army to face an uncertain future. For others, Jesus’ words on materialism have caused them to deny themselves the “American Dream,” and give up comforts and luxuries some would consider necessities. Countless others have walked away from a multi-generational inheritance within a strong community of people, full of wealth, comforts and security, all in exchange for a shameful disinheritance and a new identity as the stranger in the land. I have seen men give up positions as varied as trial attorneys, Catholic priests, contemporary Christian musicians, and corporate executives. I have seen men forgive murders, deny lawsuits and accept the plundering of their personal possessions. However, I must say that I have hardly seen any teaching more painfully misunderstood and more blatantly ignored than Jesus’ commandments on divorce and remarriage. Furthermore, witnessing this flagrant disregard for God’s Word in the world is one thing, but to see it so prevalent in the Church is simply heartbreaking. 

For the saints who have embraced Jesus’ hard teachings on divorce and remarriage, the path has not beeneasy. Allowing the painful incision of this two-edged swordto truly effect their lives, they have chosen to follow Jesus in “the narrow way that leads to life.” Others look on with astonishment and ask, “Whatever would cause a man to choose such a life—such self-denial? Is it necessary to take Jesus’ words so literally?” Like the holy martyrs, they walk in an uncommon power to live out the precious commandments of their Savior, no matter the cost. As living testaments, they show forth a beautiful, living testimony of the very power and truth of God’s Holy Word. 

The few who do accept Jesus’ teachings on divorce and remarriage have now found themselves in the vast minority. Witnessing the Church’s greatest departure from this truth in the history of the world, these seekers have discovered that this realization, at least to some degree, changes the way they view the mainstream Church. After all, if Luke was accurate when He recorded the words of Jesus, “Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery,” (Luke 16:18), then what are we to think of the wholesale abandonment of this teaching across Christendom? The tragic consequences of such a thought have led most to simply dismiss Jesus’ teachings altogether. Still others, however, have begun to brave the challenge and to cry out to the Church for repentance.

Noted radio evangelist and author, John Piper, speaks of his difficulty in accepting Jesus’ teaching on divorce and remarriage stating:

All of my adult life, until I was faced with the necessity of dealing with divorce and remarriage in the pastoral context, I held the prevailing Protestant view that remarriage after divorce was Biblically sanctioned in cases where divorce had resulted from desertion or persistent adultery. Only when I was compelled, some years ago, in teaching through the gospel of Luke, to deal with Jesus’ absolute statement in Luke 16:18 did I begin to question that inherited position. I felt an immense burden in having to teach our congregation what the revealed will of God is in this matter of divorce and remarriage. I was not unaware that among my people there were those who had been divorced and remarried, and those who had been divorced and remained unmarried, and those who were in the process of divorce or contemplating it as a possibility. I knew that this was not an academic exercise, but would immediately affect many people very deeply. I was also aware of the horrendous statistics in our own country, as well as other Western countries, concerning the number of marriages that were ending in divorce, and the numbers of people who were forming second marriages and third marriages. In my study of Ephesians 5 I had become increasingly persuaded that there is a deep and profound significance to the union of husband and wife in “one flesh” as a parable of the relationship between Christ and his church. All of these things conspired to create a sense of solemnity and seriousness as I weighed the meaning and the implication of the Biblical texts on divorce and remarriage. The upshot of that crucial experience was the discovery of what I believe is a New Testament prohibition of all remarriage except in the case where a spouse has died.

Review

As was discussed in Part 1 (April/May/June 2007) Jesus’ prohibition against divorce stemmed not so much from a new teaching about divorce, but from reinstating God’s original heart on marriage from the beginning. When Jesus was challenged about divorce, he took them back to a teaching about marriage. Quoting from Part 1: 
“To these basics of marriage, Jesus added his profound, dominical explanation point—'Wherefore they are no more twain, but one flesh' (Matt. 19:6). The entire focus of the debate was resolved in this God-ordained fact. The Pharisees were asking about the various legalities of splitting the two individuals up. However, Jesus attempted to change their entire way of thinking, informing them that contrary to what they were thinking, the married couple remained no longer as two individuals that even could be split up, 'they are no more twain, but one flesh.'"

A few years ago, in a teaching on divorce and remarriage, Bro. Rick Leibee used a very graphic illustration to help us better understand the concept of “the two becoming one.” He took two lumps of clay, one of them yellow and the other blue, and began to knead the two together until eventually they became one large, bright green lump. When he was finished, he held the lump up and said, “Now, someone come up here and take out the blue clay.” The point was clear, the change was irrevocable. Similarly, marriage fuses together two individuals into one—irrevocably.

The Divorce Question

For study purposes, the scriptures that deal with the issue of divorce and remarriage are generally regarded as: Gen. 2:24, Deut 24:1-4, Ezra 10:1-3, Mal. 2:6-16, and Jer. 3:1-14. In the New Testament they are: Mt. 5:31-32, 19:3-12, Mk. 10:2-12, Luke 16:18, Rom. 7:1-6, 1 Cor. 7:10-15, 1 Tim. 3:2, and Eph. 5:15-33. 

The question that the Pharisees asked Jesus about divorce was, “Is it lawful for a man to put away his wife for every cause?” After Jesus gave them the basics of the marriage covenant by accenting this “one flesh” theology, He boldly answered their question by stating, “What therefore God hath joined together, let not man put asunder.” This alone should be sufficient to establish an absolute prohibition against divorce and remarriage. However, like the reply of the Pharisees, several questions naturally tend to come up.

What About The Old Testament Law Of Divorce?

The Pharisees seemed to understand that Jesus was indeed saying that divorce with remarriage was not permissible at all. However, being good students of the Law, they naturally questioned Jesus about the law of divorce found in Deut. 24, “Why did Moses then command to give a writing of divorcement, and to put her away?” To this Jesus responded, “Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so” (Matt. 19:7-8). 

Like many of the Old Testament laws, Jesus further expanded this “Law of Divorce” to include the spirit and intent of the heart. Jesus’ focus challenged the way the Pharisees looked at marriage, and now He was even telling them that they had viewed the Mosaic Law incorrectly. One of the most common misconceptions held about the Deuteronomy passage has been that the Old Testament Law instituted a “Law of Divorce.” A closer look reveals that divorce was already happening; Moses did not institute “divorce,” he simply regulated it. 

Adding to this misconception is a problem of translation. Although this misconception obviously predates the King James translation, it is possible to make a false assumption based upon some of the wording in our King James version. Look in your Bibles at Deuteronomy 24. It states: “When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house” (Deut. 24:1).

Unfortunately, the word “then” was not part of the original Hebrew, even in the “Textus Receptus,” from which the King James was derived. No doubt it was put there by the translators to allow the sentence structure to flow better. However, this addition actually changes the emphasis entirely. It creates a “Law of Divorce” which was not part of the original language. 

As Andrew Cornes points out in Divorce & Remarriage: Biblical Principles & Pastoral Practice, this “divorce law,” instead of being a “Law of Divorce,” was actually a law regulating against a type of remarriage. When looked at in the original Hebrew, as opposed to a simple one-sentence, cause-and-effect law commanding divorce, it rather reads as a four-sentence regulation against putting a woman into this particular situation. “The circumstances under which the Law applies continue throughout the first three verses; the action to be taken—what the husband must (or must not) do–only comes in verse 4” (ibid).

Cornes gives the translation as:

If a man marries a woman who becomes displeasing to him because he finds something indecent about her,and he writes her a certificate of divorce, gives it to her and sends her from his house, (2) and if after she leaves his house she becomes the wife of another man, (3) and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, (4) then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the Lord. Do not bring sin upon the land the Lord your God is giving you as an inheritance (Deut 24:1-4).

Regardless of how the KJV reads, the context of the passage is instructive. The context reveals that divorce was already practiced by the Hebrews at this time. This passage assumes its existence in the regulation. The law was created as a way to protect the woman, not to reject her. It is important to remember that Moses gave the law as a response to “the hardness of your hearts.” Again, this passage indicates that Moses did not institute divorce, he merely regulated against a type of remarriage. This passage provided at least threeregulations: (1) It prevented the women from being traded and passed around like merchandise. (2) It curtailed remarriage for a woman in this condition. (3) It restrained the husband, causing him to know that he cannot just act indiscriminately about sending his wife away.

The Words Of Jesus…

Jesus spoke on the subject of divorce and remarriage in several places. In the Sermon on the Mount, Jesus began by defining the sin of “adultery” in the eyes of God, stating, “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” To the Jewish man of this day, these words must have sounded absurd. According to Old Testament Law, a man would be found guilty of “adultery” only by taking another man’s wife. For the man, everything else was merely “fornication,” which was considered a lesser offense by Old Testament standards. 

In a sense, Old Testament marriage and divorce law seemed to have more to do with authority and ownership of the women than it did the mutual, marital oneness that Jesus stressed in the New Testament. In this way, polygamy was thereby tacitly allowed. However, Jesus was now focusing on the man’s original union with his wife and going so far with it, that He said that even looking at another woman lustfully made a man guilty of adultery! Again, this would have been radical and absurd by the Jewish men of that day. To make matters worse, instead of softening these hard statements, Jesus went on to say that if the offending eye or hand was causing the problem, then it would be better (still not best) that we pluck them out or cut them off. 

Concluding this severe train of thought, Jesus then touched on the subject of divorce and remarriage. To their surprise, Jesus added divorce and remarriage to His list of those things which were now being called “adultery.” He explained that a man, by divorcing his wife, was guilty of causing her to fall into adultery if she should remarry. Because of this, he is therefore guilty of her adultery along with her. The only exception Jesus gives was if the woman was already guilty of adultery. In that case, then he, of course, would not be held guilty of this adultery. However, concerning a remarriage, Jesus caps off his list of adulterers, including even the man who simply marries a woman who has been divorced:

It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery (Matt 5:31-32).

Similarly, in the Matthew 19 passage, Jesus repeated the Sermon on the Mount teaching saying,

“And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt 19:9).

These ‘exception clauses’ of Matthew 5 and 19 will be discussed in more detail in the next issue. Here in Matthew 19, the sin of adultery is given both to those who would divorce a woman wrongfully, as well as to those who would marry a woman who has already been divorced. 

In Mark, Chapter 10, the same scene that was recorded in Matthew 19 is in view; only this time we get to peek into the private discussions of the Apostles about the issue after they got home. This time, the topic ofremarriage is more in focus. Mark also makes it clear that the sin of adultery applies to both men and women.

And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery (Mark 10: 10-12).

Finally, in Luke 16:18, stemming from a discussion about the Law, Jesus again focused on the sin of marrying a divorced person and stated, “And it is easier for heaven and earth to pass, than one tittle of the law to fail. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery” (Luke 16:17-18).

To summarize, Jesus taught that:

·                                 Divorcing a spouse for any reason except for fornication is to be guilty of causing your spouse to commit adultery (Matt 5:32, 19:9).]

·                                 Divorcing a wife and marrying another is adultery (Mark 19:11).

·                                 Marrying someone who is divorced is adultery (Luke 16:18).

How Long Does The Sin Of Adultery Last?

Finally, concerning the sin of adultery, the question remains: Is this a one time sin, or is it an ongoing sin? For example, is it like asking forgiveness for a lie you told years ago, or is it more like keeping something that you stole while asking God for forgiveness? John Coblentz, in his book What the Bible Says About Marriage, Divorce & Remarriage, touches on the Greek word used in Mark 10 saying:

“The Greek verb tense translated 'committeth adultery' in Mark 10:11, 12 is present indicative, suggesting continuous action. It means 'is committing adultery.' The adultery is not in the past only. It began when the second relationship began and continues as long as the relationship continues—the remarriage is ongoing adultery against the former companion as long as that companion lives." 

These words are hard, and as I said in the beginning, I believe that I have hardly seen any personal cross more painful, misunderstood or ignored in the American Church today as Jesus’ teaching on divorce and remarriage. Sadly, the consequences have been devastatingly tragic, leaving victims suffering in the wake of the damage. Because of the magnitude of the situation, it almost seems impossible to regain the lost ground. Generations of families, churches and even whole denominations have been birthed into this inherited position. Yet I believe it is not too late to make a change. Once the problem is admitted, churches might differ on how to respond to it, however, at the very least, a church-wide moratorium on remarriage alone could turn the tide of this epidemic completely around in one generation. One thing is certain, ignoring the situation will not make it go away. May God open our eyes to the need, and give us the grace for the work. May His gentle sword cut away our burdens, define our path and enlighten our future.

[In the next issue, we would like to discuss the "exception clause" in detail, followed in future issues by Paul's view of divorce in the Epistles, and finally ending with a glimpse at divorce and remarriage in the earl