Category Archives: Discipleship

Focus On The Family’s “Summer Shortfall”

FOTF_Summer_ShortFall

by Standerinfamilycourt

Yours truly has been receiving urgent, pleading emails over the past month or so because the giving rate is down at mega-media ministries such as FOTF.     The last one was signed by Jim Daly, himself.    It arrived on the worst possible day – on a day when I was already incensed at their broadcast pushing a book by two remarriage adulterers, Gil and Brenda whose faux union was combining 7 children from two ruptured covenant families, parading their hell-bound adultery in front of them on a daily basis.

He said to His disciples, “It is inevitable that stumbling blocks come, but woe to him through whom they come!     –  Luke 17:1

Very sorry, Mr. Daly

I am among a large and growing number of Christ-followers who cannot conscionably donate to a “ministry” that promotes (and encourages remaining in) “marriages” that Jesus clearly and repeatedly called adulterous – Matt. 5:32b; 19:9b (KJV); Luke 16:18.   This is not discipleship.   It is contributing to open rebellion against Christ’s commandments, and given the ongoing lawlessness in our nation of unilateral civil-only divorce, FOTF is pointing far more souls toward hell than those being in any way snatched from the flames.   I cannot be a party to such.

Many of us have written to you, pointing out the unpopular truth which FOTF continues to ignore, fearing the loss of unrighteous mammon.  Adulterous unions have so proliferated in both pew and pulpit, that when (or if ever) true revival reaches America’s shores, the civil divorce rate is going to spike, as millions repent of living in adultery with the God-joined, one-flesh spouse of another, and only after this will it recede within the body of Christ.  All the evangelical hand-wringing over “rebuilding a culture of ‘marriage’  will not bring revival nor have the slightest impact on the culture until church and ministry leadership repents in this unsavory matter.  Glorifying legalized adulterers on your broadcasts, and promoting shamelessly apostate church wolves such as Dr. John MacArthur — none of whom care one whit about what God’s word actually says, nor about the souls of the lost prodigal spouses (which includes anyone “married” to someone else’s God-joined true spouse – such as Gil and Brenda), is an offensive use of God’s resources for those of us who truly follow Christ.   Using God’s resources to pay a legalized adulterer on staff who, according to Paul’s crystal clear instructions, should not even be considered qualified to be a pastor (much less a “blended family pastor”), I would suggest openly mocks God.    R. A. Torrey said it well during the early years of the last century when there was no carnally-driven confusion whatsoever of God’s truth about this, at least within Christ’s church:

“Look at the legalized adultery we call divorce.”

“Men marry one wife after another and are still admitted into good society; and women do likewise. There are thousands of supposedly respectable men in America living with other men’s wives, and thousands of supposedly respectable women living with other women’s husbands.”
From R.A. Torrey’s book How to Pray, pages 94-95

Why do you suppose a former Moody Bible Institute president said, this, Mr. Daly?   Jesus was very clear on the reason, with what He declared in Matt. 19:6, 8 – God cannot be removed by man’s civil paper from His own unconditional covenant (Mal.2:13-14), nor can the God-joined supernatural one-flesh entity be severed by anything but death.   No act of men created the authentic one-flesh entity, according to Jesus, and no act of men, good or bad, can sever it.   There is, however, a counterfeit entity from Satan (hen soma, 1 Cor. 6:15-16) that not only can be severed, it must be severed to avoid the eternal consequences of 1 Cor. 6:9-10 and Gal. 5:19-21, that no unrepentant adulterer has any inheritance in the kingdom of God / heaven.    A kingdom is a place where the King is OBEYED!

On no less than three distinct occasions, the Lord Jesus Christ repeated, “EVERYONE (πᾶς – http://biblehub.com/greek/pas_3956.htm) who marries a divorced person, enters into a state of ongoing, continuous adultery.”   By the Greek verb tense “present indicative”, Jesus was referring to a state of sin, not an act of sin as Dr. MacArthur claims in his conscious intellectual dishonesty.  It is clear that any claimed “exceptions” to EVERYONE cannot be true, regardless of how cleverly “porneia” is retranslated by apostate lexiconographers and bible translators to condone the taking of one’s own unforgiving vengeance against their exclusive living one-flesh.   As a reminder, not only will adulterers have no inheritance in the kingdom of God, Jesus repeatedly warned that neither will non-forgivers who have conveniently forgotten that their own spiritual adultery against Him was forgiven.

With unilateral divorce literally forcing divorce on some 800,000 unconsenting people a year in the U.S. alone, if only 5% of them hold faithful to an untainted biblical view of the absolute indissolubility of holy matrimony, that’s 40,000 believers a year who find marriage permanence ministries and thereby gain the detailed biblical scholarship to publicly rebuke ministries like FOTF who stand for the sort of legalized adultery which Jesus explicitly defined.   It is going to become ever more difficult to dodge this issue in churches or media vehicles such as yours.   Covenant marriage standers are rapidly becoming the conscience of the evangelical church, just as Ezra and Malachi were under the old covenant.

I will purpose to pray for your ministry, and will be happy to support FOTF again financially if there is repentance and a godly change of direction.

Blessings, In Christ,

“standerinfamilycourt”

www.standerinfamilycourt.com

7 Times Around the Jericho Wall  |   Let’s Repeal No-Fault Divorce!

What if This Had Been Dr. Brown’s Stream Article in 1972?

Sorry, But We Won’t Rewrite the Bible for Divorced People Who Have “Remarried”
two-rings-in-a-bible-900-AskDrBrown
by Standerinfamilycourt

Dr. Michael Brown has written an article for The Stream in response to a letter he says he received from a self-professed bi-sexual Christian, and another man’s commentary on his Facebook page, entitled, “Sorry, But We Won’t Re-Write the Bible for Gays and Lesbians“.   Knowing what we do about the extensive history of biblical revisionism and man-voted “culturally-relevant” revision of denominational doctrines / practice, we couldn’t help doing what it immediately comes to mind to do when such articles come out, goring the other guy’s ox but leaving our sacred cow untouched.   Had there been a fiery Dr. Brown to take up an equally-vigorous defense of the Matt. 19:6-end of God’s definition of marriage, would we be where we are today?

 

FB profile 7xtjw  SIFC Notes:  Dr. Michael Brown is an Assembly of God ordained pastor, who by his own testimony, came to faith in 1971 after growing up in a Jewish heritage.   In 1973, about 2-1/2 years after the first blatantly-unconstitutional unilateral divorce law was signed by Gov. Ronald Reagan in California (1969), the AOG in their annual General Assembly voted to abandon their 60 year old “bylaws” that prohibited all AOG pastors from performing a wedding involving anyone with a prior living spouse, and banned from pastoral credentials anyone who was remarried with a prior living spouse on either side of the remarriage.    We have blogged about this 1973 event previously.   Dr. Brown’s biography doesn’t indicate the year of his AOG credentials, but it seems clear the earliest possible date would have been late-1970’s.   He married Nancy Gurian Conway Brown in 1976 at age 21, recently passing his 40th wedding anniversary.   (We know Nancy’s maiden name is Gurian, but we do not know where the Conway name comes from.)  FB profile 7xtjw

 

In response to my open letter to I.M. Sanctified, who describes himself as a divorced and remarried Christian,  Mr. Sanctified posted a lengthy comment on my personal Facebook page, including this statement: “The logical conclusion to your theology (remarried people can’t physically repent from their ongoing state of sin, if they do, it must be because they don’t have faith or are deceived) is extremely damaging to the souls of people who have been through divorce and have married somebody else. That was the point of I.M.’s letter.  No amount of nice words will erase the damage [of implying that his 2nd, 3rd or 4th “marriages” were adultery].   Only honest reconsideration of your theology will bring healing.  Please don’t discount/deny the faith of your divorced and remarried brothers and sisters. They have much to contribute to the church.”

Of course, I.M. has completely misstated what conservative Christians believe (we don’t say or believe that if adulterously- married “Christians” don’t exit those immoral unions “it must be because they don’t have faith or are deceived”), just as other parts of his comment (not quoted here) were also based on serious misunderstandings.

But that is secondary to the bigger issue, and  Mr. Sanctified is one of many who are telling serious Bible believers that, “Only honest reconsideration of your theology will bring healing.”

He could not be more wrong.

First, what Scripture says on marrying somebody else’s inseverable one-flesh spouse while they remain alive is not negotiable, and no amount of new books or videos or personal stories will change that.

As I explained in my book “Can You Be Married to Somebody Else’s Spouse and be Christian?  no new textual, archeological, sociological, anthropological or philological discoveries have been made in the last fifty years that would cause us to read any of these biblical texts differently.  Put another way, it is not that we have gained some new insights into what the biblical text means based on the study of the Hebrew and Greek texts. Instead, people’s interaction with the divorced and remarried community has caused them to understand the biblical text differently.”

Simply stated, if not for the sexual revolution, no one would be reexamining what the Scriptures state about God’s intention for His creation. No one would be wondering if two divorced people could “marry” or if a husband could be joined by God to both a covenant and a non-covenant wife.   No one would be doubting that the Lord made men for women for life, and that any deviation from that pattern was contrary to His design and intent.

As one New Testament scholar was candid enough to admit, it was clear to him that the Bible forbade marrying another while having a living, estranged spouse, but when his own daughter came out as  the fiancée of such a man, he changed his opinion on the subject.

That’s why I’ve often stated that there is not a single argument that can be brought from God’s Word to defend the practice of marrying adulterously after man’s divorce, but there are powerful emotional arguments that can be brought. In that context, I’m often reminded of Jesus’ words that, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.”  (Luke 14:26).

Second, if there was something to reconsider in our theology we would gladly do it. The truth be told, as impossible as the “adulterously remarried Christian” arguments struck me, I went to the Lord about them, buying the books that defended this new way of reading Scripture, reading the stories (and listening to the stories) of professing adulterously remarried Christians, allowing my heart to be torn and my mind to be challenged.

At the end of the day, as a biblical scholar, a lover of Jesus, and a lover of people, it was impossible for me to accept their arguments. The Word is just too clear on this, and without some kind of emotional or social or other pressure to reconsider what Scripture states, no one would deny this.

Third, those who argue that Christians agree to disagree on lots of things without denying each other’s faith fail to realize that they do not agree to disagree on behaviors that Scripture strongly condemns — unless they themselves are living in some kind of moral compromise.

We’re not dealing here with a question of whether speaking in tongues is for today or whether Christians are required to tithe or whether Jesus is coming before the tribulation. We’re dealing with redefining the very meaning of marriage and claiming that a behavior that is plainly condemned in the New Testament — I’m talking about cohabitation with someone else’s God-joined one-flesh spouse— is now blessed by God.

And while God alone is the judge of every professing Christian, be that person gay or straight, we cannot embrace as fellow brothers and sisters those who are affirming, practicing, and even celebrating sanctified, legalized adultery.

We will put our arms around everyone who struggles with lusting after someone else’s spouse and refusing to forgive or reconcile with their own spouse, loving them and embracing them and encouraging them in their walk with the Lord, whether their walk entails transformation from unforgiving to forgiving life partner or whether it entails celibacy. But we will not and cannot affirm and bless what the Lord Himself opposes. To do so is to do a disservice to those perishing in the divorced and remarried community.

Fourth, God’s message of grace and truth brings healing and wholeness and deliverance and freedom, as millions of people from every walk of life can attest, including large numbers of people who once were in adulterous “marriages” which they’ve now exited to reconcile with their own spouse.

I’m quite aware that there are genuine haters of “standing” covenant spouses in the Church (I plan to address this yet again in the coming days; God is their judge as well), and I’m quite aware that Christians have often failed to demonstrate Christlike love and compassion to the divorced-against-their-conscience community (to put it mildly).

But I’m also quite aware that when we speak the truth in love and people actually hear what we’re saying (not the interpretation they put on our words but the real message of our words), if that message is received it will bring life not death.

To all of you reading this article who say, “I’m divorced and remarried, I’m Christian, I’m involved in a union with someone else’s covenant spouse, and we’re thriving in the Lord,” I invite you to call my radio show or to send me your story or, if you live in my city, to get together with me and some of your friends — not for the purpose of debate but for the purpose of honest, loving, heartfelt interaction.

And if you have time, would you watch my video, Can You Be ‘Married to Someone Else’s Spouse and Christian? and tell me what I don’t understand and where I don’t display genuine empathy?

And if you’d like to read my book by the same title and you genuinely can’t afford it, email me your story, include your address, and I’ll send you a copy for free. You will not find a hateful word in the book, but you will find someone who cares.

In the end, though, your issue is with the Lord not with me. I can assure you that He understands and He will provide everything you need if you truly entrust your life to Him.
{END]

 

You [adulterers and ] adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
James 4:4

 

Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, “The two shall become one flesh.” But the one who joins himself to the Lord is one spirit with Him.  Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.
1 Corinthians 6:16-18

 

What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said:

“I will live with them
    and walk among them,
and I will be their God,
    and they will be my people.”

 Therefore,

“Come out from them
    and be separate,
says the Lord.
Touch no unclean thing,
    and I will receive you.”

And,

“I will be a Father to you,
    and you will be my sons and daughters,
says the Lord Almighty.”
2 Corinthians 6:16-18

 


www.standerinfamilycourt.com

7 Times Around the Jericho Wall |  Let’s Repeal No-Fault Divorce!

The Obstructed View from 2002: Debating One-Flesh and Covenant From the Pulpit

FoundersBaptby Standerinfamilycourt

Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?   For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.   For indeed Jews ask for signs and Greeks search for wisdom;  but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,  but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.   Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.    1 Corinthians 1:19-24

Sometimes in this ministry, the Lord puts an unexpected enlightenment in our hands which allows us to get a very interesting glimpse of what has gone before in the history of the remarriage debate within the evangelical Protestant church.    A late-night instant message linked SIFC to a very interesting recorded sermon where in late 2002, a Baptist pastor from Spring, TX was doing an excellent job of debunking 1 Corinthians 7, faithfully setting the record straight, section by section, on just who Paul was addressing with his various pieces of instruction, and methodically closing the door on the various evangelical heresies that proliferate (like mold) from the humanist propensity to “run with” advice that Paul meant for a different group, while ignoring the context (and even the content) of what he wrote within the same chapter.    We have also blogged recently on this 1 Cor. 7 topic.

Despite the excellent insights this man of God was bringing forward in his message, around 25 minutes in he attempted to use the term “agamos” [ἄγαμος] , as in “let her remain unmarried” per 1 Cor. 7:11,  to assert that man’s divorce was real in God’s eyes and that it indeed “dissolved” what both Jesus and Paul asserted could only be dissolved by death and by God’s hand.   If according to Paul, she (Mrs. Verse 11) is “no longer married”,  he argued,  how can her marriage not actually be dissolved in God’s eyes?   Overlooked is the fact that this passage is silent as to whether a civil divorce is actually undertaken by either spouse,  rather than a mere separation.    “Gamos” can mean either wedding or marriage, i.e. uniting with a spouse, so Paul’s usage could simply mean in a literal sense, “without a new spouse / wedding” while remaining perfectly consistent with Paul’s overall message about indissolubility except by death.   This presumption on Rev. Caldwell’s part that man’s divorce dissolved holy matrimony was troubling, and since this message was part of a 12-part series,  SIFC couldn’t help but wonder how this pastor treated the topic of God’s character in covenant, as well as the crucial topic of the one-flesh state and its severability or inseverability by acts of men short of dying.

Fortunately, this entire sermon series is available online, so a listen to the very first installment of the series proved a bit infuriating, but still very worthwhile for gleaning some insights into the development of evangelical heresies in both of those two pivotal matters, treatment of covenant, and treatment of the one-flesh state joined by God’s hand.    So pivotal and central is a correct understanding of these, that if that foundation isn’t rock-solid, there is no adequate foundation for discerning or refuting the full range of divorce and remarriage heresies.    (The only thing that’s equally pivotal in this regard is a correct understanding of the betrothal nature of our salvation, binding on heaven, but revocable by us through choosing to die in a persistent state of willful disobedience to His commandments.)   Naturally, a Calvinist-leaning Baptist pastor is far more likely to temper his marriage permanence views on  the notion of “once saved, always saved”,  especially when faced with the discomfort of needing to admonish those who are living in a state of being adulterously “married” to someone else’s one-flesh partner, or when faced with the need to refuse to perform such a wedding.    We know of only one (part-time) Baptist pastor whose “pastoral care” is biblically faithful to that extent.

Why did SIFC find the content of that first sermon on Genesis 2:18-24 infuriating as well as enlightening?    First, it strikes us as highly unusual for a pastor, already brave enough to do a 12-part sermon series on marriage,  divorce and remarriage,  to do any sort of a studious “deep dive” into the supernatural nature of the one-flesh state.   It far better serves the evangelical marriage revisionists to claim that the one-flesh state is a gradual human process accruing over the course of the union, rendering counterfeit spouses   interchangeable  with covenant spouses, with the passage of time.   Even the very commendable, and far more accurate series by Church of Christ pastor David Sproule  in 2013 didn’t linger long on the topic of one-flesh.   What was triggering this in 2002, and why have we heard so little about it from any pulpits since?

Secondly, Rev. Caldwell of Spring, TX seemed to be coming up with a very novel treatment of Jesus’ command in Matthew 19:6, “therefore what God has joined, let no man separate.”   He argues, while stating that John MacArthur also makes this point (but we must have missed it), that Jesus was not referring to individual couples in His commandment, but to the institution of holy matrimony as a whole.   This, of course, implies that God covenants with an institution, but with regard to any given pair that He has joined, it’s a sliding covenant, that is, it is in bearer form.    The sole biblical “support” offered for this idea is tenuous at best.   Caldwell argues that Jesus’ use of the word translated “what” was deliberately chosen not to mean “whom“.   That word in the original text shows as     ( 3739 [e]
ho ), according to both www.biblehub.com and www.scripture4all.org.    As we drill into the concordance reference, we find that it can mean either “what” or “whom”, depending on the context.    We feel the context of Jesus’ words argues far more strongly for “whom“,  otherwise Jesus would have been agreeing with the Pharisees and Moses, which He obviously did not do.    If Caldwell got the notion and its support solely from MacArthur, it’s no surprise, the latter being notorious for the liberties he takes with his scriptural eisogesis when it comes to defending marriages that Jesus and Paul repeatedly called adulterous.   Many denominations prefer, post-1970’s, to treat this verse as though it isn’t there – ignore it.   Caldwell and MacArthur apparently prefer to redefine it.   This appears to be a concept that didn’t develop the traction to go anywhere after that. 

With regard to the first thing that’s noteworthy about Caldwell’s sermon, he mentions the work of Dr. William Heth of Taylor University in Indiana, an interdenominational Christian college.  Caldwell is impressed (as are we) with Heth’s insight in his 1985 book, co-authored with Dr. Gordon Wenham,  Jesus and Divorce:  The Problem with the Evangelical Consensus, specifically, that the one-flesh joining of holy matrimony is a point-in-time event effected by God’s hand, and not a gradually-accruing process.

It turns out that the year 2002 produced quite a lot of scholarship (and pseudo-scholarship) on marriage ethics that apparently triggered Caldwell’s sermon series.   That was the year that Dr. David Instone-Brewer published his studious, but thoroughly heretical book,  Divorce and Remarriage in the Bible

CWs_coverDRinBible
and it was a few years before Dr. Robert A. J. Gagnon of Pittsburgh Theological Seminary wrote an excellent scholarly paper rebutting that book.   In 2002, the first of the tyrannical same-sex marriage lawsuits was surfacing in Massachusetts resulting in court-ordered legalization of sodomous nuptials the following year, and several years before the hypocritical implications of fighting off this development and its totalitarian fallout while cleaving fiercely to its entrenched system of legalized institutionalized adultery would begin to plague the evangelical church.   In that same year, 2002, the Southern Baptist Journal of Theology published opposing pieces by  Heth, who had now decided to align with Instone-Brewer in a reversal of conviction,  and his former co-author Dr. Gordon Wenham who held true to the biblical position.    This journal edition was also just beginning to grapple with the political rise of the homosexualist lobby.    It is fairly likely that these 2002 developments were at least the backdrop, if not the actual trigger for Caldwell’s unusual deep-dive into one-flesh joining and God’s role in it.

For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.    –  Galatians 1:10

As mentioned before, Heth had recently been influenced to change his earlier position to the liberal position of Instone-Brewer, a journey he describes in this journal article.    This 2002 article reveals that Heth was not only swayed by the pseudo-scholarship of Instone-Brewer but also by two of the scholars mentioned  (and quite convincingly rebutted) by Drs. Jones and Tarwater in their 2005 paper,  Are Biblical Covenants Dissoluble?  : Toward A Theology of Marriage.   That scholar was  G. Hugenberger, author of Marriage as a Covenant,  in which he purported to cite Old Testament instances where God abandoned various covenants as evidence that the marriage covenant was dissoluble if one of the human parties declared it dissolved.
[FB profile 7xtjw SIFC  noteIf Hugenberger’s  rationale truly reflected God’s reality, this would greatly blunt the Christian community’s motivation to set aside their carnal proclivities and take a strong moral, political stand against the constitutionality of unilateral (“no-fault”) divorce, would it not?   Instead, we have religious freedom legal defense ministries shamefully adopting a blanket policy not to get involved in such cases, claiming there’s only an “incidental” violation.]

To be clear, both Heth and Wenham had always taken the politically-correct Protestant position that divorce was “allowed” for so-called biblical grounds, hence that it was recognized by God and effectual in dissolving covenant marriage, but prior to Heth’s change of heart, both men agreed that remarriage while that “former”  covenant spouse lived was forbidden by scripture.    If a premise is incorrect in some respect, it’s really difficult to be on-target in the scholarly discussion that falls out from that.    If divorce is indeed deemed to dissolve the marriage bond in God’s eyes (as per Hugenberger), what basis actually remains at the end of the day for forbidding remarriage?    Indeed if either choice, to remarry or not to remarry, has no effect on either spouse’s eternal destination, why does the debate matter at all, in the first place, against that Calvinist backdrop?   Heth  journeyed to this new place, he tells us, under “concern” for the opinion of other renowned scholars toward his earlier work (fear of man exceeding the  fear of God), and because Instone-Brewer’s arguments seemed compelling to him, as did Hugenberger’s.

What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?  May it never be! Rather, let God be found true, though every man be found a liar, as it is written,
That You may be justified in Your words,
And prevail when You re judged.”    –  Romans 3:3-4

From the Jones & Tarwater 2005 rebuttal to Hugenberger and Heth, page 10:

“…both Köstenberger and Heth appeal to the work of Gordon Hugenberger as the basis for their belief that covenants may be dissolved. Hugenberger contends that covenants can be both violated and dissolved, asserting that these ideas are conveyed by the same Hebrew expression (Hiphil of parar + berith).32 In order to corroborate this claim, Hugenberger cites fourteen scriptural examples of covenants that were ostensibly dissolved (Gen. 17:14; Lev. 26:44; Deut. 31:20; 1 Kgs. 15:19; Isa. 33:8; 24:5; Jer. 11:10; 14:21; 31:32; 33:20; Ezek. 16:59; 17:15; 44:7; Zech. 11:10-11).33

Despite Hugenberger’s monumental contribution to the study of biblical covenants, we are not persuaded by his evidence for dissolubility. While Hugenberger correctly notes that the Hebrew word parar may be translated with the English term “broken” or “annulled”34 — connoting violation or dissolution — parar does not necessarily carry both meanings at the same time. Imposing more than one meaning simultaneously upon parar is what James Barr calls the error of “illegitimate totality transfer.”35 In other words, it is wrong to conclude that because a covenant was “broken” it was, therefore, “dissolved.” An examination of the fourteen aforementioned examples, we believe, sufficiently demonstrates this truth.

First, three of the passages (1 Kgs. 15:19; Isa. 33:8; Ezek. 17:15) cited by Hugenberger refer to treaties between men where God is clearly not a covenanting party. Thus, even if these agreements were dissolved, they would have no bearing upon this study, for we are solely concerned with covenants in which God is a part.  With that stated, it is not even certain that any of these three examples constitute an occasion on which a covenant was dissolved. In fact, the example from Ezekiel seems to illustrate the exact opposite as the prophet asks, “Can Israel break her sworn treaties like that and get away with it” (Ezek. 17:15)? The Lord answers with a resounding, “No!” (Ezek. 17:16). By allowing Israel to be punished, then, the Lord demonstrated the applicability and enduring nature of the terms of the covenant. Thus, these three examples fail to demonstrate that covenants in which God participates can be dissolved.

Second, two of Hugenberger’s examples (Jer. 14:21; 33:20) deal with the prophet Jeremiah’s consideration of whether or not the Lord will dissolve his covenant with Israel. Jeremiah records a prayer on behalf of Judah,

LORD, we confess our wickedness and that of our ancestors, too. We all have sinned against you. For the sake of your own name, LORD, do not disgrace yourself and the throne of your glory. Do not break your covenant with us (Jer. 14:20-21).

While it could be argued from this prayer that Jeremiah believed it was possible for God to dissolve his covenant, later God revealed that annulment of the covenant was not possible, not even theoretically, as he declared, “I have loved you, my people, with an everlasting love. With unfailing love I have drawn you to myself. I will rebuild you” (Jer. 31:3-4). Furthermore, in Hugenberger’s second example from Jeremiah, God demonstrates the permanence of his covenant by comparing it to the times of night and day: “If you can break my covenant with the day and the night so that they do not come on their usual schedule, only then will my covenant with David, my servant, be broken” (Jer. 33:20). Thus, these two examples fail to demonstrate that biblical covenants in which God participates can be dissolved — indeed, they seem to indicate the exact opposite.

Third, eight examples mentioned by Hugenberger (Gen. 17:14; Lev. 26:44; Deut. 31:20; Isa. 24:5; Jer. 11:10; 31:32; Ezek. 16:59; 44:7) refer to God’s people violating the terms of a covenant. A careful reading of these texts, however, reveals that such violations did not dissolve the covenants in question. For example, are we to believe that the Abrahamic covenant was dissolved (Gen. 17:14)? To the contrary, Scripture evidences that God’s covenant with Abraham was “forever” and “eternal” (Gen. 13:15; 17:8). Moreover, on at least eight different occasions, Scripture affirms that God “remembered” his covenant with Abraham.36 Thus, Gen. 17:14 cannot represent a dissolved covenant.

Contrary to Hugenberger’s interpretation, these eight examples of Israel “breaking” their covenant with the Lord beautifully illustrate God’s attitude toward the nature of covenants in which he participates. For example, Moses prophesied that the people would rebel and break God’s covenant (Deut. 31:20), and Scripture repeatedly records the fulfillment of this prophecy and its subsequent consequences (Isa. 24:5; Jer. 11:10; 31:32; Ezek. 16:59; 44:7). Yet, as we have argued above, the Lord’s punishment of his people for covenant violations is itself a de facto demonstration of the enduring nature of these arrangements. Ralph Alexander writes that the Lord’s punishment of his people affirms “his immutable faithfulness to his covenants.”37 Similarly, Andersen and Freedman comment on God’s wrath toward covenant disobedience noting that, “The punishment is not an expression of a broken relationship. On the contrary, it is enforced within the relationship; punishment maintains the covenant.”38 Therefore, as with the previous examples, these eight citations fail to demonstrate that biblical covenants in which God participates can be dissolved.

The prophet Zechariah presents the final example (Zech. 11:10-11) cited by Hugenberger. When Israel returned from exile, God implored the people not to act like their fathers had before them (Zech. 1:1-6), because real blessings, Zechariah records, will come only when God’s people obey him and walk in righteousness (3:7; 6:15; 7:9-14; 8:14-17). Sadly, however, the people acted as did their ancestors whose behavior had caused them to be exiled (Zech. 7:1-14). The people of Zechariah’s day had rejected the pleas of the righteous and consequently, writes the prophet, the Lord would withhold his covenant protection if there was no repentance (Zech. 11:10) — that is, God would “break” his covenant. Did the Lord, therefore, dissolve the covenant he had made? Certainly not, as the last three chapters of the book present an eschatological picture of God pouring out his grace upon the nation in the end times (12:10-14:11). Once again, far from dissolution, God’s judgment demonstrates his faithfulness to the covenant.

In addition to the fourteen examples cited by Hugenberger, we surveyed every example of berith in the Old Testament (267 examples), as well as of diatheke and suntheke in the New Testament (34 examples), and were unable to discover a single example of a dissolved covenant in which God participated. Like the language used to describe the nature of biblical covenants, the manner in which covenants are established, and the way in which God deals with covenant violations, the absence of any dissolved covenants in which God participates provides evidence that points to the indissoluble nature of biblical covenants.


Since Rev. Caldwell especially highlighted Dr. Heth’s writings about the nature of the one-flesh relationship, and to Rev. Caldwell’s credit he noted God’s hand in creating it instantaneously, we looked forward to seeing firsthand how Dr. Heth treated the topic of one-flesh and how he could possibly reconcile his new liberal views with what Jesus said in Matt. 19:6 about it being inseverable except by death.    It turns out that Dr. Heth’s revised view fails to mention God’s hand at all, nor the supernatural, instantaneous event.    He instead chooses to degrade  sarx mia to hen soma, citing Gen. 29:14; 37:27; Lev. 18:6; 2 Samuel 5:1; Isaiah 58:7), and steers well clear of the enlightening New Testament descriptions delivered by Jesus and by Paul, for example, Eph. 5:28-30.

I had argued that the covenant and consummation of marriage made two totally unrelated people as closely related as they will be to their own flesh and blood children.   However, the unity between unrelated persons established by the marriage covenant is not the same as the vertical blood relationship between a parent and a child nor the horizontal blood relationship that exists between siblings. The Genesis 2:24 phrase, “they become one flesh,” refers “to the bondedness which results from and is expressed by sexual union” and “refers to the establishment of a new family unit”..

(Dr. Heth, that’s not what Jesus said and you know it.)
Today we know that even sodomists claim to form a sexual union and a “new family unit” under the sanction of the civil state, but today Dr. Heth might well be the first to protest that there’s no one-flesh relationship since God’s hand isn’t joining them, given the correct views he once held but “repented” of with regard to heterosexual unions.

Heth’s co-author, Dr. Wenham, on the other hand, in his countering article tragically fails to address the one-flesh relationship at all, and only touches on the nature of covenant in passing, leaving Heth’s newly-embraced fallacies unrebutted scripturally.    Instead, Wenham embarks on a much-needed contextual argument for the invalidity of concluding that one may remarry after divorce.    He does a masterful job of starting with ante-Nicene church fathers, then working back in time to the apostles’ positions, then the person of Jesus, and finally Judaic tradition, showing quite effectively how none of these support the Erasmean view that the innocent party in adultery or abandonment may remarry.    At one point in the article, Dr. Wenham says this:

“The same is true of the second half of the statement in both gospels: “He who marries a woman divorced from her husband commits adultery” (Luke 16:18b); “If she divorces her husband and marriesanother, she commits adultery” (Mark 10:12). The Lukan form of the statement is almost the same as Matthew 5:32b.  The Markan form is unusual in envisaging a woman taking the initiative in divorce proceedings, which rarely happened in first century Palestine.   But what is striking about both forms of the saying is the implication that divorce does not break the marriage bond, so that sexual relations with anyone but one’s first spouse is adultery.

Unfortunately, this is the closest Wenham ever comes to deducing that divorce is entirely man-made and not recognized by God, i.e. that only death dissolves a God-joined union, or that not all civilly-sanctioned heterosexual unions are God-joined for that very reason.    In other words, he never brings his accurate observations to their full inevitable conclusion, and never makes the heaven-or-hell linkage with 1 Cor. 6:9-10 or with Galatians 5:19-21.   Perhaps if he had, he’d have never been published in a Southern Baptist scholarly journal.

Dr. Al Moehler was the editor-in-chief of that 2002 journal edition.    In 2010,  Dr. Moehler went on to write a convicting and influential article,  Divorce – the Scandal of the Evangelical Conscience.   How much more convicting and influential might this piece have been if the deceiver hadn’t wooed away Dr. Heth and broken up the collaboration with Dr. Wenham, curtailing their further studies into the divine and inseverable nature of the one-flesh relationship that God has now revealed to so many in the common laity.

 

(Our previous posts on the topics of one-flesh and God’s character in covenants with men are here and here.)

www.standerinfamilycourt.com

7 Times Around the Jericho Wall  |  Let’s Repeal Unilateral Divorce!

 

 

 

 

 

 

AN OPEN LETTER TO DR. MICHAEL BROWN: CONCERNING MARRIAGE HYPOCRISY AND KIM DAVIS

Kim..againby Standerinfamilycourt

Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.     James 4:4

Dear Dr.  Brown,

This past week saw the Governor of Kentucky sign into law the bill inspired by Kim Davis’ five-day trip to jail last year, which now protects the right-of-conscience of elected court clerks not to affix their names to civil licenses that legalize sodomous unions.    Mrs. Davis, in her third adulterous marriage, was widely quoted at the time (and with dead-on biblical accuracy) that this issue was to her a matter of heaven-or-hell.    Last year you blogged extensively about Mrs. Davis and her right-of-conscience under the First Amendment, while this week you posted a brief teaching video on divorce and remarriage which drew a torrent of rebuke on your Facebook page from the marriage permanence community because of your reliance on 1 Corinthians 7:15 to deem remarriage by a deserted spouse not to be adultery, saying that such a person was “no longer bound” to their inseverable one-flesh state and their indissoluble joint covenant with God.

Although we wrote a scholarly blog some time back about the chronic abuse of 1 Corinthians 7:15 in contemporary evangelicaldom as part of our series on disciplined application of the principles of sound, basic hermeneutics, we won’t take you to task on that “understanding” of yours, nor on your underlying presumption that Jesus “allowed” one believer to take another into the family court system before a pagan judge, of which Mrs. Davis ran for election as her county’s official recorder of countless decrees that unilaterally shred families in violation of the right-of-conscience of roughly 80% of the civil case “respondents” and their children.
familycourtdozer
We know this issue has already been on your heart to a truly commendable extent, as you wrote in your blog, “Christians Have Been Hypocrites, So Now What?”

What we’d like to do is revisit another blog you wrote in September, 2015, “Why a Christian Blogger is 100% Wrong about Kim Davis”, specifically:

RE:  “2) … He is right in highlighting the Bible’s strong condemnation of divorce (with rare exceptions), but he forgets that Kim Davis had her multiple divorces before coming to faith in Jesus, at which point she began a new life as a forgiven person.”

Respectfully, Dr. Brown, can you please direct your readers (and ours) to the scripture which confirms that coming to saving faith in Jesus Christ unjoins the one-flesh entity God formed with the covenant partner of our youth, despite Jesus plainly stating  (Matthew 19:6 / Mark 10:8-9) that this God-joined entity will never again be two?   Can you point out the scriptural support for assuming that either civil divorce or entering another civil marriage “dissolves” the unconditional covenant which God entered into with that supernatural one-flesh entity?   Did He not rather say…”I stand as a witness between [Kim Davis] and the husband of her youth…”
(Malachi 2:14) , saying that the husband of her youth IS (not “WAS”) the companion of her marriage covenant?

Did Jesus not highly commend His cousin John the Baptizer,

“Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he.   From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. “   Matthew 11:11-13 

“The Law and the Prophets were proclaimed until John; since that time the gospel of the kingdom of God has been preached, and everyone is forcing his way into it.   But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail.

“Everyone who divorces his wife and marries another commits adultery, and HE WHO MARRIES ONE WHO IS DIVORCED FROM A HUSBAND commits adultery.”     Luke 16:16-18

…after John sacrificed his literal head to uphold the one-flesh holy matrimony covenant between Herodias and the husband of her youth when he told Herod, “it is not lawful for you to have YOUR BROTHER’s (divorced) wife.”     (Mark 6:17-18)

In fact, the account in Luke 16  is only one of three separate occasions where Jesus voiced NO exceptions when He bluntly stated,

“…EVERYONE who marries a divorced person commits [enters into a state of ongoing, continuous] adultery.”

We know He wasn’t merely speaking of a one-time, past act  because of the present-indicative Greek verb tense He used on all three occasions.   We’ll grant that the divorces were past acts, but such talk is really only a deflection from the true issue, that of cohabiting under man’s paper with the one-flesh spouse of another living person.    (If  Mr. Everyone  then “marries”  Mrs. Deserted, is that “marriage” only half-adulterous under this ever-popular 1 Cor. 7 theory?)

In light of Rom.7:2-3, 1 Cor. 7:39….and 1 Cor. 6;9-10 and Gal.5:19-21….

Can you show us the scripture which says that baptism converts ongoing holy matrimony to a “sin” that can be washed away for the benefit of remaining in an adulterous union under man’s civil laws?   Or the one that confirms that coming to Christ singles out serial polygamy as the only sin in all of biblical history that doesn’t actually need to be forsaken to be “forgiven”?   As a consequence, will you counsel a lesbian differently who has come to Christ “married” to another woman for whom she has civilly divorced the husband her youth?   Is the lesbian’s soul more valuable than that of the serial polygamist, or are you not being a “respecter of persons” ?

Not to attempt to speak for you, since you were silent in your blog about your scriptural justification for all this, we suspect you may be referring to the commonly-encountered abusive exegesis of 2 Cor. 5:17 while detaching and looking past verse 18.   If this is the verse you had in mind when exonerating Mrs. Davis’ ongoing state of remarriage adultery, is this lesbian who is now a “new creation in Christ”  equally exempt from the requirement to forgive her one-flesh rejected husband so that she will be forgiven,  and from the “ministry of reconciliation” of the very next verse (2 Cor. 5:18) toward the companion of her marriage covenant, which Paul tells us is dissoluble only by death?

In light of the heavy reliance of evangelicals on the other side of this argument who insist, contrary to what Jesus and Paul consistently taught, that acts of men are sufficient to dissolve and terminate an unconditional covenant in which God is a covenanting party, Dr. Brown, we would like to direct your attention and consideration to a September, 2005 scholarly work by Drs. David W. Jones and John K. Tarwater published in Reformed Perspectives Magazine,

Are Biblical Covenants Dissoluble?:
Toward a Theology of Marriage

Paul reminded us at least twice that the only act of men that accomplishes this feat of dissolving a covenant in which God is a participant is his or her death, or that of their God-joined, one-flesh spouse.    These authors rigorously examined all of the earlier scholarly works on this topic and brought forward the overwhelming support that it is as Jesus, Paul and Malachi all asserted it was, that God never breaks or abandons covenant, as an intrinsic part of His holy character, even when the human subjects do, and does not enter into a competing covenant.

Far from countenancing unlawful marriages and heterosexual disrespect for the sanctity and indissolubility of holy matrimony, Ezra chapters 9 and 10 demonstrate what church leadership’s attitude ought to be, and what God requires in terms of the personal holiness of those who would retain or recover sovereignty of a nation that God once favored but is now severely chastising!

We don’t bring these matters to your attention flippantly,  Dr. Brown, but under the holy awe of God’s already-advanced judgment on this land…of His astounding sense of humor in working through a Kim Davis to make His point to a tone-deaf and stiff-necked bride who protests loudly against every conceivable  encroachment  to the First Amendment, while remaining oblivious and unconcerned about the oldest, most expansive and pervasive surrender of Constitutional right-of-conscience protections ever inflicted on American society, the enactment of unilateral divorce laws in all 50 states, the last as recently as 2010.

Last question:  in her recent religious freedom victory, does Mrs. Davis still put her official signature as a blood-washed new creation in Christ on licenses that legalize the same serial polygamy in which she personally continues, with apparently no fear of God?

We’re not too sure that Chris Boeskool is necessarily a Christian blogger,  but we’d like to propose that he  is only 75% wrong about Kim Davis, in light of the biblical authority he legitimately brings to bear on the matter of how God sees the selectiveness of Kim Davis’ convictions and the status of her domestic arrangements.

Thank you for considering the perspective of the international community of covenant marriage standers in the matter, Dr. Brown.

Blessings in Christ,

“standerinfamilycourt”

 

www.standerinfamilycourt.com

7 Times Around the Jericho Wall  |  Let’s Repeal No-Fault Divorce!

Calling Out the High Priest of Serial Polygamy (Hypergrace to You!)

by Standerinfamilycourt

Comments by J.H., a standing brother in speaking recently with his pastor….
I was invited to lunch today by an elder in our church. Our meeting lasted nearly 3 hours. After we were done, he thanked me for sharing my views on MDR with him. Later in the afternoon, he sent me a copy of John MacArthur’s church position paper on the topic. I believe this has been discussed here before; it did not take long for me to find several points of contention. I would appreciate any and all comments that point out the places where we believe this paper would be flawed. Any and all comments are desired as I develop any response I may make to this elder. Thanks.
GTYHeresy

 

(CRITIQUE OF) DR. JOHN MACARTHUR’S GRACE COMMUNITY CHURCH DISTINCTIVE

God Hates Divorce. He hates it because it always involves unfaithfulness to the solemn covenant of marriage that two partners have entered into before Him, and because it brings harmful consequences to those partners and their children (Mal. 2:14-16).

Error #1 – Dr. MacArthur fails to point out that the context of Malachi 2 is specifically addressing only the covenant with the spouse of our youth, and that God not only called breaking faith with that indissoluble covenant “treacherous” and “violent”, He said it always resulted in broken fellowship with Him, and also that it defiled future generations.   The word “sane” שָׂנֵ֣א is the same strong word God used for “hate” in Proverbs 6:16-19 when He tells us His 6 or 7 “hot buttons”

Divorce in the Scripture is permitted only because of man’s sin.

Error #2 – Divorce of a consummated marriage was never “permitted” in scripture, but only to dissolve a ketubah betrothal contract, under which a fiancé was legally considered a wife prior to consummation of the marriage according to Mosaic law.   To the contrary, Jesus said Moses allowed you to divorce your wives, but from the beginning IT WAS NOT SO!

 

Since divorce is only a concession to man’s sin and is not part of God’s original plan for marriage, all believers should hate divorce as God does and pursue it only when there is no other recourse.

Error #3 – Our Holy God never makes “concessions” to man’s sin!   In fact, in Hebrews, He calls this “insulting the spirit of grace”, “trampling under foot the Son of God”, and “regarding as unclean the blood of the covenant” sanctifying us.   He says, “Be perfect as your heavenly Father is perfect”.   (Matt. 5:48)

 

With God’s help a marriage can survive the worst sins.

A civil-only “marriage” (unlike true holy matrimony) cannot survive the worst sin, that of being only carnally joined to someone else’s one-flesh covenant mate, as per 1 Cor. 6:16, rather than joined by God’s hand as per Matt. 19:6.   There is no “help from God” for that which Jesus repeatedly called adulterous.   In fact, in Luke 16:19-31, Jesus gives us the true picture connected with violation of Luke 16:18, after commending John the Baptist for rebuking the adulterous remarriage of Herod and Herodias, being concerned enough for their souls that he gave up his head.

 

In Matthew 19:3-9, Christ teaches clearly that divorce is an accommodation to man’s sin that violates God’s original purpose for the intimate unity and permanence of the marriage bond (Gen. 2:24).

Error #4 – in Matthew 19:8, Jesus teaches clearly that civil divorce is a man-made construct under which Moses tried to regulate the dissolution of Hebrew betrothal so that an unholy arbitrage in the bride price paid under ketubah would not result.   With regard to consummated holy matrimony, God may have a “purpose” for marriage, but that “purpose” is fully a COMMANDMENT, because Jesus very clearly and imperatively stated, “therefore what GOD has joined, let NO MAN separate.”

 

He taught that God’s law allowed divorce only because of “hardness of heart” (Matt. 19:8).

Re-assertion of Errors #2 and #4 discussed above.   Jesus did not say, “God allowed”, He said “Moses allowed.”

 

Legal divorce was a concession for the faithful partner

Re-assertion of Error #3 above.   Jesus was clearly stating in 19:6 that man is given no power or authority to dissolve a covenant in which God Himself is an irrevocable participant, nor to unjoin the one-flesh entity He has joined.

 

….due to the sexual sin or abandonment by the sinning partner, so that the faithful partner was no longer bound to the marriage (Matt. 5:32; 19:9; 1 Cor. 7:12-15).

Error #5 – both Matt. 5:32 and Matt. 19:9 (full text) clearly state that anyone / everyone who marries any divorced person commits continuous, ongoing adultery.    The only conceivable reason for this is that man has no authority or power to “dissolve” holy matrimony.  Since marriages cannot possibly be only half-adulterous, it follows that there cannot therefore be any provision for either partner to remarry so long as both spouses remain alive without it being adultery for both.    

Error #6 – Dr. MacArthur is being intellectually dishonest in his claim that 1 Cor. 7:12-15 releases the “faithful partner” from the marriage bond.   Any lay person going online and consulting a Greek-English interlinear tool can see that the word dedoulōtai δεδούλωται (Strongs 1402) means “enslavement / subjection”, not “marriage bond”.   The true word for marriage bond, dedetai δέδεται (Strongs 1210) is used, however, in verse 39 where Paul makes clear that nothing but physical death breaks that bond, echoed also in Rom. 7:2.   For the founder and president of a theological seminary, Dr. MacArthur’s sloppy hermeneutics is inexcusable.

 

Although Jesus did say that divorce is permitted in some situations, we must remember that His primary point in this discourse is to correct the Jews’ idea that they could divorce one another “for any cause at all” (Matt. 19:3), and to show them the gravity of pursuing a sinful divorce. Therefore, the believer should never consider divorce except in specific circumstances (see next section), and even in those circumstances it should only be pursued reluctantly because there is no other recourse.

Error #7 – there is never “no other recourse” for problems in the holy matrimony covenant of our youth.   In fact, 1 Cor. 6:1-8 forbids Christ’s disciples to take matters before a pagan judge instead of the church. Also, 1 Cor. 7:10-11 provides for separation without dissolution or remarriage for the most dire of cases that might arise in holy matrimony.   That said, an unlawful civil marriage where one of the spouses has a living, estranged prior spouse must be dissolved civilly in a step of repentance since Jesus defined adultery as marrying a divorced person, and nobody living on in the state of adultery has any inheritance in the kingdom of God.
 

 

 

The Grounds for Divorce

The only New Testament grounds for divorce are sexual sin or desertion by an unbeliever. The first is found in Jesus’ use of the Greek word porneia (Matt. 5:32; 19:9). This is a general term that encompasses sexual sin such as adultery, homosexuality, bestiality, and incest.

Error #8 – There is no stated grounds to dissolve holy matrimony ever mentioned in scripture for desertion.   To the contrary, Jesus clearly stated in Matt. 19:6 that men have no power or authority to dissolve consummated holy matrimony.   The only sexual sin where Jesus permitted divorce was in the case of fornication (porneia) – rendered prostitution or whoredom in all lexicons and translations prior to 1850 – that occurred during contractual Hebrew betrothal and only up to the wedding night.  

Error #9 – Porneia is not a general term that encompasses adultery, bestiality or incest according to the older, more reliable lexicons where it was consistently rendered as prostitution. The Roman term “fornication” literally comes from the fornix – the arches under which prostitutes carried on their trade, and a porne was a temple prostitute during Christ’s time on earth. In fact, both Jesus and Paul consistently referred to porneia (fornication) and moicheia (adultery) separately in several lists of grave sins, and also referred to sodomy separately.

 

When one partner violates the unity and intimacy of a marriage by sexual sin—and forsakes his or her covenant obligation—the faithful partner is placed in an extremely difficult situation. After all means are exhausted to bring the sinning partner to repentance, the Bible permits release for the faithful partner through divorce (Matt. 5:32; 1 Cor. 7:15).

Re-assertion of errors refuted above, with “extremely difficult situation” duly acknowledged, as Christ acknowledged it.   Discipleship and purity carries a cost – that of laying down our lives for the kingdom of God.

 

The second reason for permitting a divorce is in cases where an unbelieving mate does not desire to live with his or her believing spouse (1 Cor. 7:12-15). Because “God has called us to peace” (v. 15), divorce is allowed and may be preferable in such situations. When an unbeliever desires to leave, trying to keep him or her in the marriage may only create greater tension and conflict. Also, if the unbeliever leaves the marital relationship permanently but is not willing to file for divorce, perhaps because of lifestyle, irresponsibility, or to avoid monetary obligations, then the believer is in an impossible situation of having legal and moral obligations that he or she cannot fulfill.

Error #10 – the “peace” the disciple is called to is not a lack of conflict with the departing spouse, but the inner tranquility of a life in Christ for the obedient spouse who continues in the unbroken covenant with God.   The assumption that civil divorce is “necessary” to avoid conflict itself conflicts with many other scriptures, notably 1 Cor. 6:1-8.

Error #11 – while the believing, abandoned spouse is indeed left in a difficult situation, there is no impossible situation in Christ.   Indeed, Jesus discussed this situation in Matt. 19:10-12 when He talked about the three types of “eunuchs”, with the third type being the one who wasn’t born that way, nor physically injured that way, but becomes a eunuch voluntarily for the sake of the kingdom of God.

 

Because “the brother or sister is not under bondage in such cases” (1 Cor. 7:15) and is therefore no longer obligated to remain married, the believer may file for divorce without fearing the displeasure of God.

Re-assertion of Error #6, discussed above.   The very reason the brother or sister is not “under bondage” is their salvation / sanctification itself, not any man-made attempt to dissolve what Jesus said cannot be dissolved except by death.    Of course we risk the active displeasure of God and all fellowship with Him when we disobey His explicit commandments.

The Possibility of Remarriage

Remarriage is permitted for the faithful partner only when the divorce was on biblical grounds. In fact, the purpose for a biblical divorce is to make clear that the faithful partner is free to remarry, but only in the Lord (Rom. 7:1-3; 1 Cor. 7:39).

The only purpose for a “biblical divorce” is to repent from an adulterous remarriage while having a living, estranged prior spouse, as repeatedly defined by Jesus (Matt. 5:32b; Matt. 19:9b and Luke 16:18) in order to recover one’s forfeited inheritance in the kingdom of God.
Since divorce is only a concession to man’s sin and is not part of God’s original plan for marriage, all believers should hate divorce as God does.…Those who divorce on any other grounds have sinned against God and their partners, and for them to marry another is an act of “adultery” (Mark 10:11-12). This is why Paul says that a believing woman who sinfully divorces should “remain unmarried, or else be reconciled to her husband” (1 Cor. 7:10-11). If she repents from her sin of unbiblical divorce, the true fruits of that repentance would be to seek reconciliation with her former husband (Matt. 5:23-24). The same is true for a man who divorces unbiblically (1 Cor. 7:11). The only time such a person could remarry another is if the former spouse remarries, proves to be an unbeliever, or dies, in which cases reconciliation would no longer be possible.

Since Christ repeated three separate times using the present indicative verb tense of moicheia (commits continuous adultery), that an otherwise perfectly-innocent person is entering a state of ongoing adultery by marrying any divorced person, it should be abundantly clear that there is no “permission” to remarry while having a prior covenant that is undissolved by death.   It should also be clear that man’s divorce neither unjoins one-flesh, nor removes God’s participation from the original covenant.   Paul says to remain un(re)married or be reconciled because to remarry without being widowed is to forfeit heaven.

 

The Bible also gives a word of caution to anyone who is considering marriage to a divorcee. If the divorce was not on biblical grounds and there is still a responsibility to reconcile, the person who marries the divorcee is considered an adulterer (Mark 10:12).

The last part of MacArthur’s last statement is ironically true, and it echoes Matt. 19:9b, from which most modern English translations fraudulently omit this critical phrase (see King James Version, Young’s Literal Translation, and Wilbur Pickering’s The Sovereign Creator Has Spoken).   The two other occasions where Christ made this same unconditional, exceptionless statement are Matt. 5:32b and Luke 16:18. This alone should be ample proof of the heresy of MacArthur’s liberal and soul-destroying position.

 

The Role of the Church

Believers who pursue divorce on unbiblical grounds are subject to church discipline because they openly reject the Word of God. The one who obtains an unbiblical divorce and remarries is guilty of adultery since God did not permit the original divorce (Matt. 5:32; Mark 10:11-12). That person is subject to the steps of church discipline as outlined in Matthew 18:15-17. If a professing Christian violates the marriage covenant and refuses to repent during the process of church discipline, Scripture instructs that he or she should be put out of the church and treated as an unbeliever (v. 17). When the discipline results in such a reclassification of the disobedient spouse as an “outcast” or unbeliever, the faithful partner would be free to divorce according to the provision for divorce as in the case of an unbeliever departing, as stated in 1 Corinthians 7:15. Before such a divorce, however, reasonable time should be allowed for the possibility of the unfaithful spouse returning because of the discipline.   The leadership in the local church should also help single believers who have been divorced….

While there are believers who have been divorced, it certainly does not follow that they are “single”, since man’s divorce does not dissolve holy matrimony per Matt. 19:6, Rom. 7:2 and 1 Cor.7:39, as well as a host of other scriptures.   The only “single believer who has been divorced” is the widow or widower who never reconciled with their one-flesh.

….to understand their situation biblically, especially in cases where the appropriate application of biblical teaching does not seem clear.

[This paper by MacArthur appears to be the classical example of Calvinist misapplication of biblical teaching….]

….For example, the church leadership may at times need to decide whether one or both of the former partners could be legitimately considered “believers” at the time of their past divorce, because this will affect the application of biblical principles to their current situation (1 Cor. 7:17-24). Also, because people often transfer to or from other churches and many of those churches do not practice church discipline, it might be necessary for the leadership to decide whether a member’s estranged or former spouse should currently be considered a Christian or treated as an unbeliever because of continued disobedience. Again, in some cases this would affect the application of the biblical principles (1 Cor. 7:15; 2 Cor. 6:14).

In addition to the spiritual state of the spouses being an  entirely irrelevant matter in this context, each believer is irrevocably sealed with the Holy Spirit who can be grieved or quenched.   It is never the domain of church leadership to pass judgment on the state of anyone’s soul beyond what scripture says about their final, unrepented destination.   This is why in 1 Cor. 5:5, Paul instructs the church to hand a man who is  fornicating with his step-mother over to Satan “for the destruction of his flesh so that his spirit may be saved. ”   MacArthur apparently would have made a subjective judgment of salvation based on the man’s  present conduct, of whether the man had truly been born again.  This, even though Paul specifically says in this same passage that we don’t judge those outside the church, but only those within it.

 

Pre-conversion Divorce

According to 1 Corinthians 7:20-27, there is nothing in salvation that demands a particular social or marital status. The Apostle Paul, therefore, instructs believers to recognize that God providentially allows the circumstances they find themselves in when they come to Christ.

The circumstance of every believer called while having a living, estranged spouse (and therefore an inseverable, God-joined one-flesh partner) is called while married to their living covenant spouse regardless of their civil status under man’s immoral laws.   Salvation does nothing to change this, and in fact, actually imposes a duty of purging immoral relationships such as serial polygamy (carnal civil unions which God did not join), to pursue forgiveness and reconciliation, or pursue forgiveness and celibacy while the true spouse remains alive – 2 Cor. 5:18; Matt.6:14-15, Matt. 18:21-35, 1 Cor. 7:10-11). Sanctification resulting from salvation imposes a duty to obey all of God’s revealed word, and to watch out for the souls of everyone in the believer’s life including that of the counterfeit mate and watching children who might emulate the immorality.

…If they were called while married, then they are not required to seek a divorce (even though divorce may be permitted on biblical grounds). If they were called while divorced, and cannot be reconciled to their former spouse because that spouse is an unbeliever or is remarried, then they are free to either remain single or be remarried to another believer (1 Cor. 7:39; 2 Cor. 6:14).

1 Cor. 7:39  actually states the exact opposite, that only death dissolves the God-joined union and any other “marriage” constitutes ongoing adultery.   2 Cor. 6:14 cannot therefore be retroactively applied to a one-flesh entity that GOD has joined, as Dr. MacArthur suggests. Instead, Paul assures us in 1 Cor.7:14 that the believing spouse who lives in sold-out obedience to Christ sanctifies the unbelieving spouse.

Repentance and Forgiveness

In cases where divorce took place on unbiblical grounds and the guilty partner later repents, the grace of God is operative at the point of repentance. A sign of true repentance will be a desire to implement 1 Corinthians 7:10-11, which would involve a willingness to pursue reconciliation with his or her former spouse, if that is possible. If reconciliation is not possible, however, because the former spouse is an unbeliever or is remarried, then the forgiven believer could pursue another relationship under the careful guidance and counsel of church leadership.

In cases where a believer obtained a divorce on unbiblical grounds and remarried, he or she is guilty of the sin of adultery until that sin is confessed (Mark 10:11-12). God does forgive that sin immediately when repentance takes place, and there is nothing in Scripture to indicate anything other than that. From that point on the believer should continue in his or her current marriage.

Error #12 – In cases where a believer obtained a divorce on unbiblical grounds and remarried, he or she is guilty of the sin of adultery until that sin is fully and physically repented of by exiting the adulterous union.   MacArthur’s claim that there is “nothing” in scripture to indicate anything other than “confession” being sufficient is patently false.   Jesus specifically used a verb tense to indicate this was an ongoing state of sin, which if died in would result in loss of the kingdom of heaven.   All scripture is clear that sin is only forgiven where it is discontinued, not just confessed.   Our nation is under judgment because it is repeating the grave sin of Israel and Judah of God’s priesthood being complicit in rampant immorality exactly as MacArthur is, and the book of Ezra, chapters 9 and 10 point up God’s expectation for repenting, and possibly turning away His advanced wrath.   MacArthur is mocking God by implying that lesbian and homosexual “married” couples can therefore also confess their sodomy and remain in it, while he has no clue that the Lord is returning the mockery in-kind, to get the nation’s attention.   Furthermore, pastors who perform such weddings are taking the Lord’s name in vain (misusing His name to perform a vain act). They are therefore guilty of corrupting those souls over whom they claim God forsakes His first covenant to covenant with adultery, or that He replicates the one-flesh entity of holy matrimony – neither act being within His holy character.   Lastly, living on in a state of separation from the only person God’s hand has made a covenant spouse one-flesh with is living on in a state of permanent unforgiveness and lack of reconciliation.   Jesus stated several times that unless we forgive, we will not be forgiven, also thereby forfeiting our inheritance in the kingdom of God.   It is ridiculous to presume that a one-flesh spouse is the only possible exemption in all of the kingdom of God from this basic law of God.

 

For a fuller treatment of divorce and remarriage, see The Biblical Position on Divorce & Remarriage from Grace Community Church’s Elders’ Perspective Series, from which this paper was adapted.

For a truthful and biblically-faithful treatment of divorce and remarriage which applies a disciplined and sound hermeneutical approach to the difficult scriptures and to the common abuses of them in the evangelical world, see our 7-part “Stop Abusing Scripture” series on “standerinfamilycourt’s” blog:

7 Times Around the Jericho Wall. www.standerinfamilycourt.com.

 

 

Man After God’s Own Heart — Polygamy and All?

DavidAbishagBathshebaby Standerinfamilycourt

When I kept silent about my sin, my body wasted away
Through my groaning all day long.
For day and night Your hand was heavy upon me;
My vitality was drained away as with the fever heat of summer. Selah.
 I acknowledged my sin to You,
And my iniquity I did not hide;
I said, “I will confess my transgressions to the Lord”;
And You forgave the guilt of my sin. Selah.
Therefore, let everyone who is godly pray to You in a time when You may be found;
Surely in a flood of great waters they will not reach him.
You are my hiding place; You preserve me from trouble;
You surround me with songs of deliverance.   Selah.
Psalm 32

After He had removed [Saul], He raised up David to be their king, concerning whom He also testified and said, ‘I have found David the son of Jesse, a man after My heart, who will do all My will.’
Acts 13:22

After lecturing marriage-permanence warriors on “grace” and “legalism”  utterly fails, whenever divorced-and-remarried evangelicals want to justify remaining in civil-only remarriages that Jesus and Paul called adulterous, it’s not long before they retort, “You mean to tell me, David’s in hell because of his multiple wives??   Why then does the bible say that he was so blessed and was a ‘man after God’s own heart’ ?”

Response:  Yes David lived for many years in unrepentant adultery (as Jesus defined it, not as Hebrew tradition defined it), and no, he is not in hell because he observed the requirements of the Abrahamic Covenant.  You don’t have to be, either, but since we’re now under the Messianic Covenant, it’s not for the same reason.

No man who has ever lived, from Adam on, has been made one-flesh (per Matt. 19:5-6) by GOD with more than one living woman at a time, a bond that is dissolved and unjoined only by death.   This was just as true in David’s time as it is now — otherwise, Jesus would never have taken us all the way back to the Garden, rather than back to the days of Moses, when He was challenged by the Pharisees, who had become world-class serial polygamists.   What is one-flesh?   Genesis 2:18-23 gives us a strong clue – (noting that only 1 rib was taken out of Adam):

“So the Lord God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. The Lord God fashioned into a woman the rib which He had taken from the man, and brought her to the man. 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.”

We know that David had only one such wife when he married the 2nd, 3rd, 4th through 7th and Bathsheba.   According to the book of 2 Samuel, chapters 2 and 3, this was most likely  Ahinoam of Jezreel, the mother of his firstborn, Amnon.     Prior to that, he had a ketubah (betrothal contract) with Michal, daughter of King Saul,  but before the marriage was able to be consummated,  she was given to Paltiel, before she was later recovered and returned to David.   She and the rest were all basically concubines, and not joined by God as sarx mia, but only carnally as hen soma.   This is equivalent to today’s situation with remarriage after divorce, except that David’s arrangement was actually more moral because he never divorced or abandoned any of them, but supported all of them all of their lives.   All this said, however, he had to offer bloody animal sacrifices every day of his life because he didn’t have Christ’s atonement or Christ to obey out of gratitude.   The same Christ made it crystal clear that EVERYONE who marries a divorced person commits ongoing adultery for which the kingdom of God is forfeited.   Of course,  David never did this, though he did widow two of his carnal wives.   Since Christ has now come, animal sacrifices no longer accomplish the kind of atonement that David relied upon.

Even so, David paid a severe multigenerational price for his lustful, covetous life.   His children wound up raping and killing each other, and one son commited adultery with some of his consorts. The prophet Nathan told him the sword would never depart from his house. The nation of Israel was split and his progeny many generations on were mostly evil with the exception of a few — which resulted in the nation begin given over to Nebuchadnezzar (perhaps ISIS is our Nebuchadnezzar?), and Israel was only restored to national sovereignty following a purge of unlawful foreign polygamous marriages.  Many Hebrew experts believe this was the end of concurrent polygamy among the Hebrews (basically replaced with serial polygamy, which Jesus and John the Baptist also bluntly rebuked).

Finally, there is substantial evidence in some of his later psalms and in 1 Kings 1 that David repented and died celibate, despite all of his wives and concubines.

1 Kings 1:1-4  New American Standard Bible (NASB)
Now King David was old, advanced in age; and they covered him with clothes, but he could not keep warm. So his servants said to him, “Let them seek a young virgin for my lord the king, and let her attend the king and become his nurse; and let her lie in your bosom, that my lord the king may keep warm.” So they searched for a beautiful girl throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. The girl was very beautiful; and she became the king’s nurse and served him, but the king did not cohabit with her.

In Deuteronomy 17,  God issues this harrowing warning, generations ahead of David’s birth:

When you enter the land which the Lord your God gives you, and you possess it and live in it, and you say, ‘I will set a king over me like all the nations who are around me,’ you shall surely set a king over you whom the Lord your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the Lord has said to you, ‘You shall never again return that way.’ HE SHALL NOT MULTIPLY WIVES UNTO HIMSELF OR ELSE HIS HEART WILL TURN AWAY; nor shall he greatly increase silver and gold for himself.

We immediately think of David’s noncovenant son, Solomon who did exactly all of that after his youthful years during which God prospered him.   Solomon’s one-flesh was evidently the Shulamite of the Song of Solomon, before he multiplied hundreds of foreign wives to himself.   The Proverbs and Ecclesiastes give strong evidence that he, too, repented and returned to putting God first in his old age.    His sons were wicked, that resulted in the kingdom being divided after Solomon’s death. 

We think this lays to rest the idea that God ever approved of polygamy, whether concurrent or serial.  That’s why Jesus said, “from the beginning IT WAS NOT SO.”

www.standerinfamilycourt.com

7 Times Around the Jericho Wall  |   Let’s Repeal No-Fault Divorce!

How Good is the Pledge of Being Sealed?

bank-vault-door-72by Standerinfamilycourt

“If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.   He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.

 “These things I have spoken to you while abiding with you.  But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.      John 14:23-26

Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.   Ephesians 4:30

Do not quench the Spirit   1 Thess. 5:19

 

These verses are a great comfort to countless covenant marriage standers whose once-saved prodigal spouse has become deceived and has walked away from their covenant with the Lord.     When well-meaning but false teachers add the injury of claiming that our one-flesh partners were “never born again to begin with” ( a speculation made just for the sake of defending the Reformers’ heresy once saved, always saved “OSAS),  hopefully the scriptures about being sealed with the Holy Spirit as a token of their salvation is our firm, unflinching answer back to them.

However, as we recently found out from the spirited arguments of one of the fans of our Facebook page (Unilateral Divorce is Unconstitutional),  these verses about being sealed with the holy spirit can also be a source of false comfort, the erroneous idea that one cannot lose their inheritance in the kingdom of God, regardless of how they live or die, and in direct contradiction of 1 Corinthians 6:9-10 or Galatians 5:19-21.    This gentleman said he would never challenge anyone living in an adulterous, civil-only “marriage” (who was born again) to exit that state of ongoing sin because their sealing with the Holy Spirit was a “guarantee” of heaven, and the most that could happen to such an individual or couple was the loss of rewards associated with the bema seat judgment of the believers.   He argued (quite correctly) that the Holy Spirit could never depart a sealed believer, but went on to assert this was the basis of the “guarantee” of heaven.

This person, by the way, is also a stander of some years according to his own account, and appears to be biblically literate to a greater degree than most.     We were just wrapping up our 7-part series “Stop Abusing Scripture” which taught the application of sound hermeneutical principles to several verses commonly mis-rendered to prop up remarriage adultery in the evangelical church,  when the news of the death of Joey (Martin) “Feek” (at the time of her death, adulterously married to another woman’s estranged and civilly-divorced husband) with all the headlines proclaiming that she was surely in heaven.    We posted one such piece while posing the question, was this really so?     No other post of ours to-date has ever drawn so much spirited discussion by such numerous commenters.

It seemed like a good idea to apply some hermeneutic rigor to examine the notion that a believer’s sealing with the Holy Spirit was a guarantee of heaven.     The most basic principles involved in doing this are:  CONTENT, CONTEXT, CULTURE, COMPARISON and CONSULTATION.      In this blog, we’ll apply three of them in a shortened version of what we did in our earlier series.    Our readers who are interested in this topic may want to delve into the other two principles on their own.   For example, several key verses in the book of Hebrews make for a sound COMPARISON with the three scriptures where Paul discusses the permanent state of being sealed with the Holy Spirit: Ephesian 1:13-142 Corinthians 1:22 and 2 Corinthians 5:5.    In this blog, CULTURE and COMPARISON principles will be incorporated into the discussion of the other three.

The Principle of CONTENT
If we pull these three scriptures up in side-by-side comparison across various bible versions, we can see that some of them (notably, the progressively corrupted NIV and the Amplified Version) do indeed translate these verses to say that God gave us a guarantee of heaven.   But is this valid, or is it going just a bit beyond?  The first thing we must do to validate the meaning of any scripture is go back to the original text and literal language translation (Greek to English) to expose any liberties the bible translators may have taken, and strip them back to the original meaning.   There are two online interlinear tools which are helpful for this task:  www.scripture4all.org, and www.biblehub.com.    We’ll link to both as we take our deep dive in.

Ephesians 1:13-14
Eph.1_13

2 Cor. 1:22
2Cor1_22

2 Cor. 5:5
2Cor5_5

The red-circled key words repeated in each of these verses are arrabōn (ἀρραβὼν)- “a pledge”,   and  sphragizó (σφραγίζω) – “to seal”.     We’ll take a closer, cultural look at both of these words in their context, with some additional biblical examples.

All of the older bibles translated ἀρραβῶνα (arrabōna) literally as “earnest” rather than “guarantee” .    A modern analogy would be “earnest money”,  as in making the down payment on a house.    Doing so substantially increases the likelihood that the deal will be consummated, and the buyers will take possession of the property, but does not absolutely guarantee it.    The party accepting the down payment is legally bound, but there’s still a conditional element for the property acquirer who may not meet one of the other conditions of the sale or may actually change their mind if they’re willing to forfeit that earnest money,  or there’s some other impediment to the sale going through – the underlying contract still has several conditional elements.    Bible teacher Ray VanderLaan points out that biblical covenants absolutely bound the more powerful party, but made allowances for the event that the less powerful party was not able to absolutely fulfill their part of the covenant, making it important to understand whether the covenant was conditional or unconditional.    Some additional biblical examples of ἀρραβῶνα (arrabōna):

Genesis 15:9-17  –   the blood covenant God made with Abraham in the splitting of cow, goat, and ram, where the custom was to walk through the blood implying “so may you do to me, if I do not keep my covenant”, yet something unique happened in this situation. Abraham knew the minute he passed through he was a dead man, because his end of the covenant was to walk blamelessly before his God, yet the Lord had it covered for him:

“Then he brought all these to Him and cut them in two, and laid each half opposite the other; but he did not cut the birds….Now when the sun was going down, a deep sleep fell upon Abram; and behold, terror and great darkness fell upon him…It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces.”

 

Genesis 38: 16-19 –  in the story of Judah and his widowed daughter-in-law Tamar, where because Judah did not follow through on his pledge to have his youngest son marry her and give her a son, she disguised herself as a prostitute and obtained certain tokens from him in pledge that he would send her a young goat in payment for her services as a prostitute, by which she would become pregnant with twin sons.

So he turned aside to her by the road, and said, “Here now, let me come in to you”; for he did not know that she was his daughter-in-law. And she said, “What will you give me, that you may come in to me?”  He said, therefore, “I will send you a young goat from the flock.” She said, moreover, “Will you give a pledge until you send it?” He said, “What pledge shall I give you?” And she said, “Your seal and your cord, and your staff that is in your hand.” So he gave them to her and went in to her, and she conceived by him.  Then she arose and departed, and removed her veil and put on her widow’s garments.

 

Esther 3: 10-11 ; 8 :8-10 –  Another instance where the token or authentication of the King’s authority had strong force to compel the likelihood of a decree being carried out, but a good example that this did not guarantee the final result.    Mordecai was able issue another decree rendering the first sealed decree secured by Haman moot.

“Now you write to the Jews as you see fit, in the king’s name, and seal it with the king’s signet ring; for a decree which is written in the name of the king and sealed with the king’s signet ring may not be revoked.
– Esther 8:8

 

Matthew 27:62-66 –  The seal of Pontius Pilate on the garden tomb where the dead body of Jesus was laid could not guarantee the intended outcome, even with a 2,000 rock behind it.

“Take a guard,” Pilate answered. “Go, make the tomb as secure as you know how.”   So they went and made the tomb secure by putting a seal on the stone and posting the guard.

Looking closely at the other key word in these verses,    sphragizó (σφραγίζω),  the lexicons say the following:  properly, to seal (affix) with a signet ring or other instrument to stamp (a roller or seal), i.e. to attest ownership, authorizing (validating) what is sealed.   Signifies ownership and the full security carried by the backing (full authority) of the owner. “Sealing” in the ancient world served as a “legal signature” which guaranteed the promise (contents) of what was sealed.   We see this in most of the above cultural examples to which Paul’s assurances in these three passages appeal.  

In the case of realizing our salvation, the Messianic covenant that seals us with the Holy Spirit is conditional on Jesus becoming both our Savior (justification – upon our acceptance of Him as such) and our Lord (sanctification, which is impossible without our being indwelt with the Holy Spirit, and obeying Him).

   

The Principle of CONTEXT
So, is the liberty taken by NIV and Amplified Version unreasonable in interpreting our sealing  (spraghizo) as a deposit carrying a guarantee  Not as blatantly and outrageously so as was the libertine retranslation of porneia as general sexual immorality (rather than specifically, whoredom or prostitution, per older bibles), but they have overlooked some very important context in what Jesus said about it.   Any study of the context of being sealed with the Holy Spirit must  include  Christ’s discussion captured in the book of John 14, which is then followed immediately in John 15 by His discussion of the necessity of abiding in the vine (remaining in Christ).

I will ask the Father, and He will give you another Helper (Paraklēton  Παράκλητον) , that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.   –  John 14:16-17

In this verse, the words of Jesus tell us some very important things about this “earnest”, this deposit:

(1) He is person, not an inanimate object.
(2) He has a function, as verses 25-26 go on to tell us.
(3) He is referred to as a helper, a counselor, and an advocate, not a guarantor.
(4) He remains abiding within the born-again believer, as Paul also tells us in 1 Cor. 6:19.

 Paul tells us a couple of other important traits of this Helper.   He can be grieved (Ephesians 4:30).    He can be quenched (1 Thessalonians 5:18-20), that is, hindered or delayed from completing His purpose in the believer’s life.    The only thing that He cannot be is ejected or jettisoned by the backsliding believer, because He is an element of the Messianic Covenant, and God never breaks or reverses His covenants.   Returned, redeemed prodigals often say this was a constant source of internal misery in the “far country”, it accounts for their rapid aging and the loss of joy in their eyes as they try to outrun Him.

I am the true vine, and My Father is the vinedresser….. If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. ” 
John 15:1,6

Here’s a case where some are grafted in, they receive the sap (the presence of the Holy Spirit), but since there’s no guarantee they will continue to abide, there is no guarantee of an inheritance in the kingdom of God.

Scripture should always help confirm our understanding of a given passage since the God-breathed word cannot contradict itself.   However,  we need to be aware of the extent of tampering with that word by rogue translation scholars over the past 100+ years, in order to normalize sexual and marital sin.     Take for example, Romans 8:1, where NIV, NASB, AMP (and most others) put a period instead of a comma, and critical phrase after “Therefore there is now no condemnation for those who are in Christ Jesus.”

The full, faithful rendering of this passage per Wilbur Pickering’s “The Sovereign Creator Has Spoken” (2013- New Testament) is:

“Now then, there is no condemnation to those in Christ Jesus who do not walk according to the flesh but according to the Spirit, because the law of the spirit of life in Christ Jesus has set me free from the law of the sin and the death.”   

(Consistent with being sealed, isn’t it?  Notice that we still have to walk in one or the other, the Spirit or the flesh, so guarding our heart and repenting of known sin can hardly be a “works-based” salvation effort, can it?)

Another truth warrior from an earlier day, Rev. Milton T. Wells, president of a Pennsylvania bible college in the 1950’s wrote, “etymology [word study] will kill you, but context will save you.”   This passage underscores how crucial it is to take a diligent look at the context, as we’ve done.

A few other relevant scriptures for comparison, bearing in mind that the indwelling holy spirit is a reinforcement and enabler to live holy lives, rather than either a guarantor of heaven or a waiver from living in full repentance and obedience to His word:
Matthew 7:21; John 10:28-29; Philippians 2:12; Hebrews 4:6-11; 6:4-6; 10:26-31

The Principle of CONSULTATION
.
’This section draws in what other scholarly commentators have said about these passages that remind us that we are sealed with the Holy Spirit.

2 Corinthians 5:5-8. Now he that hath wrought us for — Or to, this longing for immortality; is God — For none but God, none less than the Almighty, could have wrought this in us; who also hath given us his Spirit — In its various gifts and graces; as an earnest — Of our obtaining the heavenly habitation. We are confident, therefore — Or courageous in all dangers and sufferings, and dare venture even upon death itself; knowing that while we are at home — Or rather sojourn (as ενδημουντες here signifies) in the body, we are absent, εκδημουμεν, we are exiles; from the Lord.

Pulpit Commentary
The earnest (see 2 Corinthians 1:22) The quickening life imparted by the Spirit of life is a pledge and part payment of the incorruptible eternal life. The Spirit is “the Earnest of our inheritance” (Ephesians 1:14; Ephesians 4:30).

 

(22) Who hath also sealed us.—Better, who also sealed us. The thought thus expressed is that the gift of the Spirit, following on baptism or the laying on of hands, is as the seal of the covenant which God makes with His people, attesting its validity. (Comp. Ephesians 1:13; Ephesians 4:30; and, for the Jewish use of seals, Jeremiah 32:10.)

And given the earnest of the Spirit.—Better, for the same reason as before, gave. The Greek word for “earnest” (arrhabôn), which occurs here for the first time, and is used only by St. Paul in the New Testament (2Corinthians 5:5; Ephesians 1:14), has a somewhat interesting history. Originally a Hebrew word, from a verb meaning “to mix,” “to change,” “to pledge,” and so used, as a cognate noun, with the last of the three senses, it appears simply transliterated in the LXX. of Genesis 38:17-18. It would seem to have been in common use among the Canaanite or Phoenician traders, and was carried by them to Greece, to Carthage, to Alexandria, and to Rome. It was used by the Greek orator Isæus, and by Plautus and Terence among the earlier Latin writers. The full form came to be considered somehow as pedantic or vulgar, and was superseded in Roman law by the shortened “arrha,” the payment of a small sum given on the completion of a bargain as a pledge that the payer would fulfil the contract; and it has passed into Italian as “arra;” into modern French, as “les arrhes;” into popular Scotch even, as “arles.” As applied by St. Paul, it had the force of a condensed parable, such as the people of commercial cities like Corinth and Ephesus would readily understand. They were not to think that their past spiritual experience had any character of finality. It was rather but the pledge of yet greater gifts to come: even of that knowledge of God which is eternal life (John 17:3). The same thought is expressed, under a more Hebrew image, in the “firstfruits of the Spirit” in Romans 8:23. Grammatically, the “earnest of the Spirit” may be taken as an example of the genitive of apposition, “the earnest which is the Spirit.”

2 Corinthians 1:22. Ἀῤῥαβῶνα, earnest) ch. 2 Corinthians 5:5. ἀῤῥαβὼν, Genesis 38:17-18, is used for a pledge, which is given up at the payment of a debt; but elsewhere for earnest money, which is given beforehand, that an assurance may be afforded as to the subsequent full performance of the bargain. Hesychius, ἀῤῥαβὼν, πεόδομα. For the earnest, says Isid. Hispal., is to be completed [by paying the balance in full] not to be taken away: whence he who has an earnest does not restore it as a pledge, but requires the completion of the payment. Such an earnest is the Spirit Himself, Ephesians 1:14 : whence also we are said to have the first fruits of the Spirit, Romans 8:23. See Rittershusii, lib. 7, sacr. lect. c. 19.
 

Why does all of this matter?    We believe it is imperative that pastors and other church leaders grasp the balanced truth about our eternal security or there will never be any national or denominational repentance from institutionalized serial polygamy in the church, including adulterous weddings, disastrous apostate counseling, and apathy toward restoring biblical morality to our national laws.    Those who falsely believe that salvation cannot be lost or abandoned by men have no incentive to address the states of sin that Paul specifically listed as leading to forfeiture of one’s inheritance in the kingdom of God.   With around 1,000,000 civil divorces a year in the U.S., and an approximate 70% remarriage rate, the church is unwittingly misdirecting millions to perdition for the sake of upholding remarriage-friendly  Reformation dogma that is false and is contrary to what Jesus and Paul both consistently taught.

We all know or have read accounts of backslidden prodigals who have fallen into the devil’s trap, and have returned from the “Far Country” only coming to their senses after a decade or two.   It is the Holy Spirit who terrifies them with warnings as they lay their heads on the pillow, who brings back the word of God hidden in their hearts but repressed, as some divine appointment triggers the memory.

www.standerinfamilycourt.com

7 Times Around the Jericho Wall |  Let’s Repeal No-Fault Divorce!

 

 

But Mr. (or Mrs.) “New Creation” HASN’T Passed Away – Stop Abusing 2 Cor. 5:17: The “Debunk” Series – Part 7

RevAllWet10by Standerinfamilycourt

Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer.   Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.  Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation…
2 Corinthians 5:16-18

This is our final installment of the “Debunk / Stop Abusing” Series.   Hopefully we’ve taught you, dear reader, how to systematically examine any scripture and discern when someone is twisting it for their own misguided purposes.    Most Christians who misapply God’s word are parroting someone else, and don’t actually know any better.   Fewer and fewer of today’s evangelicals even read the bible for themselves on a regular basis, much less study it deeply, so they are prone to absorbing popular heresies.   To be sure, there are abused scriptures that deal with endless topics besides marriage and divorce (some of which are also heaven-or-hell matters), so this is an invaluable skill to become proficient in.

In sharp contrast to the contemporary caricature of a “new creation in Christ”,  here’s a portrait actually more like what Paul had in mind as he penned this portion of his second epistle to the church at Corinth:

And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich.  Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature.   So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way.   When Jesus came to the place, He looked up and said to him, “Zaccheus, hurry and come down, for today I must stay at your house.”   And he hurried and came down and received Him gladly.   When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.”   Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.”   And Jesus said to him, “Today salvation has come to this house, because he, too, is a son of Abraham.  For the Son of Man has come to seek and to save that which was lost.”  –  Luke 19:2-10

So…let’s see if our new life in Christ transforms a sinful relationship with somebody else’s one-flesh spouse into a sanctified one, and excuses us from reconciling with or making restitution to those we have wronged before our conversion. What is a one-flesh spouse?   Does becoming a new creation in Christ make one-flesh two again, contrary to what Jesus declared–since man’s civil paper does not?    We began this series of blogs by first establishing Jesus Christ’s core truth in Matthew 19:6 about the lifelong indissolubility of the covenant marriage of our youth, and rigorously applying each of the five basic principles of sound hermeneutics to that scripture passage:  Content, Context, Culture, Comparison and Consultation.    If you missed that installment, please start there.

The Principle of CONTENT
As we did with our core truth in Matthew 19:6, we will take 2 Cor. 5:17  back to the original Greek manuscript and literal syntax to strip away any bias about what it actually says on the surface.     We will rely on the Greek interlinear text tools and the literal syntax for our analysis of content, in order to detect any translation bias that may have occurred in your favorite bible version in more contemporary times. One very useful technique for detecting any possible tampering with word translation or manuscript choice versus the version in our hands (in this case, NASB) is to bring up the passage in a mix of versions, being sure to include some versions based on the Antioch manuscripts (such as KJV).   In this case, we are pleased find no material difference between the translations in the two interlinear tools, so we’ll present the more understandable biblehub.com version: 2Cor5_17 For the curious, however, the link to scripture4all.org’s version is here.

 The very first thing to notice about this text concerning  “old things” passing away (and everything becoming new) is that it is entirely conditioned on being [remaining / abiding] in Christ.   But what does it actually mean to be in Christ?    Are those “old things” external things or are they internal things?   If we do not fully graft-in to begin with, or if we later pull away,  can we then claim that all things have been made new?    This conditional phrase argues that we cannot!

Once again the dry topic of verb tenses becomes very important to accurately understanding the passage, so we will again have to suffer through that discussion.      There are five verbs in this passage, including two forms of “is” that are only implied, that is, we can’t see their tense (was, is now, is becoming, continuing to be, etc.) including whether they are in the active or passive voice, because they are merged with either a preposition or with an adjective.

ἐν          Χριστῷ,
[is] in   Christ ,

Here, we may need to jump to the COMPARISON principle where we look at similar verses in which Paul and others spoke in the New Testament of being in Christ.   To properly discern whether this is referring to a sort of completed transaction of external cleansing (similar to taking one’s suit to the dry cleaners), or whether it is a continuous abiding, makes an enormous difference in the understanding of what Paul was saying, because the latter would shift the transformation from external to internal. καινὴ [he is] a new…      it seems reasonable here to place this verb in the present tense, since it is associated with an adjective, new.

The other three verbs are: “passed away”  παρῆλθεν (parēlthen) , “behold” ἰδοὺ (Idou), and “emerged”, become new  γέγονεν  (geogonen).  Did the “old things” pass away suddenly and in a single transaction?   Did they pass away gradually but in the past?    The verb tense used by Paul here is aorist indicative active.    In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense, but it is a misnomer to thus imply that, in every instance, the action only happened at one point of time.  This can be true, but it is often dependent on other factors such as the meaning of the verb, other words in the context, etc.   (source: www.ntgreek.org/learn).
The past tense is strongly supported here, and is consistent with the Young’s Literal Translation rendering.   However, the root verb is parerchomai, meaning to pass by, to come to.

It’s also helpful to zero in on the literal meaning of “old things” (archaios ἀρχαῖα),  actually meaning ancient things from which we get the word “archaic”.
(We don’t know of anyone who would get saved and call the marriage of their youth “ancient” or “archaic”  –  though we can think of many other “a”-words that get applied in the culture today).    Thayer’s Greek Lexicon defines it:  ἀρχαῖος, ἀρχαῖα, ἀρχαῖον “(from ἀρχή beginning, hence) properly, that has been from the beginning, original, primeval, old, ancient, used of men, things, times, conditions.” Accordingly, “old things”  seems to be referring to mindsets, predispositions, proclivities, etc. , not to relationships and commitments, nor to vows.

Since these things are not of a nature that can pass away in a single transaction, it seems more reasonable to conclude that these old things passed away over a period of time in the past.   This understanding would also be consistent with the other main verb,  “emerged”, become new  γέγονεν  (geogonen).   This verb is in the perfect indicative active tense.   The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on,  full effect.   In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

Once again, we see that this verse cannot be referring to externals, as though one takes a dirty suit to the cleaners and picks it up cleaned and pressed.   This scripture is clearly dealing with internal attitudes and affections, the ongoing fruit of the completed process of having become a disciple.   This is not a transaction, but a completed process.   

Not too much needs to be said about the verb, behold (idou).   It’s in the aorist imperative active voice, as one would expect for a command.    All that remains is a bit of elaboration on the noun, κτίσις  (ktisis)  meaning “created being” (or in this case, newly-created being).    And the Christ that he / she is in?       Χριστός,  Christos – literally “the Anointed One,” the Christ (Hebrew, “Messiah“) from the root word,  xríō, “anoint with olive oil”. Summing up the analysis, this verse is describing the transformation that has taken place inside a person, but only if they are truly in Christ, the old propensities and inward iniquities have given way to the mind and nature of Christ.   This is in keeping with what the Lord described in the Sermon on the Mount, where externals no longer substituted for righteousness, but obedience now is to come from the heart, which is at the heart of the Messianic Covenant.

The Principle of CONTEXT:
It’s always important to look at the surrounding verses to make sure our interpretation is consistent with the larger context.

As we’ve seen from previous posts in this series, notably 1 Corinthians 7,  the popular understanding can be in severe conflict with the overall message of the chapter, and with the strong, clear statement that ends the chapter.   In 2 Corinthians, chapters 4 and 5, Paul is laboring to fix the disciples’ eyes on the eternal.  He tells the church that even if the gospel is veiled, it is veiled to those who are perishing because the god of this age has blinded minds.   He says that our treasure is held in jars of clay to show that the all-surpassing power is from God and not from men, speaking of the crushing trials, tribulations and persecutions, dying to self as Jesus died to self so that the life of Christ can come about in others.    Paul reminds that while externally it may seem we are wasting away, inwardly we are being renewed day-by-day, for our light and momentary troubles are achieving for us a far greater glory in eternity.    He urges his readers to fix their eyes not on what is seen which is temporary, but on what is unseen which is eternal.  He then speaks of our body, calling it an earthly tent which is being destroyed, but we have a heavenly body awaiting that is not made with human hands.   Until we achieve it, we are going to have an inward longing (groaning).

Importantly, Paul reminds that we have been given the Holy Spirit as a deposit toward that heavenly covering, guaranteeing what is to come.   We live by faith and not by sight, and we will appear before the judgment seat of Christ to receive according the things we’ve done, good or bad, while occupying our earthly bodies.   He speaks of the fear of the Lord which compels us to try and persuade others, and of no longer living for ourselves but for Christ who died for us and was raised to life.    These were the thoughts that preceded the notion that if we are in Christ in this way, we are a new creation, and this is what has driven out the former things from within us.

Very importantly, the very next thing Paul says is that we are charged with a ministry of reconciliation, and given a message of reconciliation (2 Corinthians 5:18).   We are told that we are Christ’s ambassadors.   That is, we are ambassadors of the Bridegroom who said on three separate occasions, “everyone who marries a divorced person enters into an ongoing state of adultery.”  [Matt. 5:32b; Matt. 19:9b;  Luke 16:18].   It seems that any ambassador carrying around such a civil-only “remarriage” is carrying around excess baggage that impedes from this ambassadorship, and in fact makes it impossible to even head in the direction of the assignment, while at the same time actually misrepresenting the Bridegroom.    Indeed, in one 1990  Barna Group survey of professing believers, 90% of the divorced and remarried admitted that their family destruction came after their conversion, and not before.  

It seems the popular evangelical application of 2 Corinthian 5:17 to absolve an abandoned covenant marriage vow for that which Jesus repeatedly called adultery could not be more out of context with these two chapters.    It seems the ministry of reconciliation should begin with the only person on the face of the earth that God has joined us to as one-flesh, and to the covenant children and grandchildren of that union.

The Principle of CULTURE:
Remarriage apologists are fond of coupling this passage with their (jaundiced) version of 1 Corinthians 7, reflecting today’s culture of the apostate church promoting serial polygamy under the heavy influence of unilateral divorce laws.     (See our two previous discussions of 1 Corinthians 7,  here and here.)

We’d argue that the much better linking is actually with 1 Corinthians 6, because that passage so completely captures the culture Paul was speaking into.   This was a culture where it was illegal to commit adultery with someone’s wife, but prostitution was not only legal but encouraged by the culture.   The city was the home of the temple of Aphrodite, the goddess of love and reportedly over 1,000 temple prostitutes.   Paul was very blunt in stating in verse 16 that our union with Christ should preclude union with anyone we aren’t one-flesh with by God’s supernatural joining, precisely because Christ is being involuntarily made a party to the immorality.    This reasoning makes the contemporary evangelical mishandling of 1 Corinthians 7 the very antithesis of what Paul was saying in 1 Corinthians 6.

Indeed, what makes us a new creation in Christ is this union with Him, whereby we no longer live, but crucified with Him,  Christ lives in us; and the life which we now live in the flesh we live by faith in the Son of God. Because of this, rather than use the Greek sarx mia as Jesus did when speaking of divine and permanent one-flesh joining, Paul spoke of the natural and carnal hen soma, when referring in 1 Cor. 6:16 to the immoral and transitory transaction of the flesh which is devoid of God’s voluntary participation.    Addressing the saints (the born-again who profess Christ), Paul warns them not to be deceived by what their sex-saturated culture was telling them,  that adultery, fornication, sodomy, idolatry and several other apostate sins, if not repented by ceasing them, will cost them their inheritance in the kingdom of God.    He goes on to commend them “and such were some of you…”  but as a consequence following their becoming a new creation in Christ, these old proclivities had passed away, replaced by the character of Christ – they had been washed, sanctified, and justified.    He could certainly not say that about someone who did not also crucify their immoral partnerships and reconcile their sacred, consecrated relationships out of reverence for their new relationship with Christ.

The Principle of COMPARISON:
By this fourth basic principle of sound hermeneutics, scripture interprets scripture, with the clearest passages helping to answer any ambiguity remaining after an honest analysis of CONTENT, CONTEXT and CULTURE.   Since  God’s word tells us that all scripture is God-breathed, that is,  equally inspired by the Holy Spirit, then if its seems that one scripture contradicts another, it’s a sign of bias or that the analysis is not complete enough.   In other words, we don’t just run with it as the “Reverend All-Wets” of our day are all too prone to do, but we keep studying until the conflict is resolved.

Part 1 of our series, on Matthew 19:6 built a strong case for this verse (and its counterpart verse, Mark 10:8-9 from the same historical occasion) being the cornerstone verse for this comparison, but as also shown, there are many others.

Matthew 19:6 / Mark 10:8-9  –  established by the divine, instantaneous act the irrevocable reality of the one-flesh relationship, and its permanent inseverability by any act of man.   What came directly out of the mouth of Jesus Christ is in direct conflict with attempts to interpret 2 Corinthians 5:17 as “biblical evidence” that coming to Christ  dissolves a pre-salvation covenant or validates as holy matrimony a remarriage undertaken in adultery (i.e. any situation where there is living, estranged first spouse).   The only instance where this ear-tickling evangelical presumption would actually be the case is where the first spouse was actually the spouse of another, making that first marriage non-covenant.   (This is actually what happened with Ronald and Nancy Reagan due to the fact that the Gipper’s first civil-only marriage with Jane Wyman was a case of legalized adultery that was never recognized in God’s courthouse.)  

Psalm 103
This magnificent psalm is sort of the “trail mix” psalm in the hands of those who wish to believe that God “forgives” and “cleanses” marriages undertaken and divorced while not yet born again, excusing the disciple from reconciling that marriage and freeing them to marry another person (often, the estranged spouse of another).    Verse 3 assures us He pardons all our iniquities   עֲוֹנֵ֑כִי     ă·wō·nê·ḵî   (forsaken wrongdoing).    Verse 5 says He satisfies our years with good things, which they take as “proof” of God’s “blessing” on the remarriage.  Verse 8 tells us the Lord is compassionate and gracious.   Verse 10 says He does not deal with us according to our sins nor rewards us according to our iniquities.  Verse 12 assures us that as far as the east is from the west, He has removed our transgressions פְּשָׁעֵֽינוּ׃  pə·šā·‘ê·nū    (from the root word pasha, meaning revolt or rebellion)  from us.   Verse 14, He is mindful that we are but dust.   The image must be of David gadding about the countryside, picking up and discarding wives and concubines as readily as he changed his sandals, and still being called a “man after God’s own heart”.    However,  that’s a bit of an incomplete picture without the counterbalancing accounts of David’s journey, such as his chastisement to repentance, and his isolation at the end of his life.

At the same time, verses 11, 13 and 17  all say these things are for those who fear him.   Verse 18:  To those who keep His covenant And remember His precepts to do them.    This was written centuries before there was a Savior, so these precepts included daily animal sacrifice as atonement for willful sin.   Since we no longer have that means of atonement, all we have is abiding in Christ, which entails obeying Him.   Is a first (covenant) marriage wrong-doing, so that it must be forsaken, or is the subsequent one, which Jesus repeatedly called adulterous, the true wrong-doing that must be forsaken?    Which marriage reflects revolt and rebellion against God’s precepts, and indeed reflects the lack of the fear of God? 12524355_1297370276945019_62108117333624254_n

Here are additional verses shedding light on what it is to be in Christ, without which we are the same old carnal person and nothing is made new:

John 3:5-7
Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God.  That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.  Do not be amazed that I said to you, ‘You must be born again.’

John 15:4 Abide in Me, and I in you.  As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me.

Matthew 5:27-32 You have heard that it was said, ‘You shall not commit adultery’;  but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart.   If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell.  If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell.  “It was said, ‘Whoever sends his wife away, let him give her a certificate of divorce’;  but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit [ongoing] adultery; and whoever marries a divorced woman commits [ongoing] adultery.

Matthew 7:21-23
“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.   Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

Galatians 2:20
I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.

1 Corinthians 6:15-20
Do you not know that your bodies are members of Christ?  Shall I then take away the members of Christ and make them members of a prostitute?  May it never be! Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, “The two shall become one flesh.”  But the one who joins himself to the Lord is one spirit with Him.  Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.   Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?  For you have been bought with a price: therefore glorify God in your body.

Therefore there is now no condemnation for those who are in Christ Jesus who walk according to the Spirit and not according to the flesh…. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit.  For the mind set on the flesh is death, but the mind set on the Spirit is life and peace,  because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God.

Romans 12:2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.

so we, who are many, are one body in Christ, and individually members one of another.

 

Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me.

But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,

 And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ.

. 2 Corinthians 12:2 I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven.

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.

Ephesians 4:22-24
that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, and that you be renewed in the spirit of your mind, 24 and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.

2 Corinthians 13:5
Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you—unless indeed you fail the test?

 

The Principle of CONSULTATION:
It is clear from all the commentary on this passage that the transformation spoken of here is of internal constitution, not external choices and circumstances, and certainly not of forsaken covenants joined by God.

Justin Martyr (First Apology; ca 155 A.D.)
As many are persuaded and believe that what we teach and say is true, and undertake to live accordingly, are instructed to entreat God with fasting…then they are brought by us where there is water, and are regenerated in the same manner in which we ourselves were…For Christ also said :”‘Unless you be born-again, you cannot see the kingdom of God”.

Tertullian ( ) They who are about to enter baptism ought to pray with repeated prayer, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning of the baptism of John.

Didache (ca. 100 A.D.): But before the baptism, let the baptizer fast, and also the baptized, and what ever others can; but thou shall order the baptized to fast one or two days before.

Irenaeus , Against Heresies ca. 180 A.D. We are lepers in sin, we are made clean by means of the sacred water and invocation of the Lord, from our old transgression; being spiritually regenerate as new born babes, even as the Lord has declared “except a man be born again through water and the Spirit, he shall not enter the kingdom of heaven. A wealth of additional quotes concerning regeneration in Christ are available for further study at this link:  http://www.bible.ca/H-baptism.htm

5:16-21 The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Saviour that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labour, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him?

Therefore if any man be in Christ – The phrase to “be in Christ,” evidently means to be united to Christ by faith; or to be in him as the branch is in the vine – that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. John 15:2, “every branch in me.” John 15:4, “abide in me, and I in you.”

2 Corinthians 5:17. Εἰ τις ἐν Χριστῷ, if any one be in Christ) so as to live in Christ. If any one of those who now hear us, etc. Observe the mutual relation, we in Christ in this passage, and God in Christ, 2 Corinthians 5:19; Christ, therefore, is the Mediator and Reconciler between us and God.—καινὴ κτίσις, a new creature) Not only is the Christian himself something new; but as he knows Christ Himself, not according to the flesh, but according to the power of His life and resurrection, so he contemplates and estimates himself and all things according to that new condition. Concerning this subject, see Galatians 6:15; Ephesians 4:24; Colossians 3:10.—τὰ ἀρχαῖα, old things) This term implies some degree of contempt. See Gregor. Thaum. Paneg. cum annot., p. 122, 240.—παòρῆλθεν, are passed away) Spontaneously, like snow in early spring.—ἰδοὺ, behold) used to point out something before us.

Verse 17.Therefore. If even a human, personal, external knowledge of Christ is henceforth of no significance, it follows that there must have been a total change in all relations towards him. The historic fact of such a changed relationship is indicated clearly in John 20:17. Mary Magdalene was there lovingly taught that a “recognition of Christ after the flesh,” i.e. as merely a human friend, was to be a thing of the past. In Christ; i.e. a Christian. For perfect faith attains to mystic union with Christ. A new creature; rather, a new creation (Galatians 6:15).   The phrase is borrowed from the rabbis who used it to express the condition of a proselyte. But the meaning is not mere Jewish arrogance and exclusiveness, but the deep truth of spiritual regeneration and the new birth (John 3:3; Ephesians 2:10; Ephesians 4:23, 24; Colossians 3:3, etc.). Old things; literally, the ancient things, all that belongs to the old Adam. Behold. The word expresses the writer’s vivid realization of the truth he is uttering.  All things. The whole sphere of being, and therewith the whole aim and character of life. The clause illustrates the “new creation.”

2 Corinthians 5:17. Therefore — Since all Christ’s true disciples do thus live to him, and not to themselves, and only know him in a spiritual manner; if any man be in Christ — By living faith and the indwelling of his Spirit; if any man have an interest in and union with him; he is a new creature Καινη κτισις, there is a new creation, in the soul of that man. His understanding is enlightened, his judgment corrected, and he has new ideas and conceptions of things. His conscience is informed, awakened, and purged from guilt by the blood of Jesus, Hebrews 9:14. His will is subjected to the will of God, his affections drawn from earth to heaven, and his dispositions, words, and actions, his cares, labours, and pursuits, are all changed. Old things are passed away — All old principles and practices; behold — The present, visible, undeniable change! all things are become new — He has new life, namely, a spiritual and divine life; new spiritual senses, new faculties, new desires and designs, hopes and fears, joys and sorrows, passions and appetites. His whole tenor of action and conversation is new, and he lives as it were in a new world. God, Christ, the Holy Spirit, angels, men, sinners, saints, and the whole creation — heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.

New Testament Church Source Another common justification is the statement by Paul regarding all things becoming new in Christ. “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17). This is interpreted by some to mean that if a person is in an adulterous relationship (a second “marriage”) when they come to the Lord, “all things are new” and the one they are with is their legitimate wife or husband from this point forward. If marriage were a Christian institution, perhaps this argument could have some validity. However, in the passages pertaining to marriage, there is no mention of faith before God being a factor. If a man and woman “leave and cleave,” God considers them one whether they are Christians or not. The Amplified Bible translation of this passage may help us: “Therefore if any person is [engrafted] in Christ (the Messiah) he is a new creation (a new creature altogether); the old [previous moral and spiritual condition] has passed away. Behold, the fresh and new has come!” (2 Corinthians 5:17, Amplified Bible) This brings out the truth that the “new creation” refers to the interior of a person, not his exterior circumstances, such as his marital situation. Becoming a Christian is not an opportunity to get a new wife or husband, nor does a couple need to be married again because they were not Christians at their original ceremony. If a couple is in adultery when either or both turn to the Lord, the only way to be free from this sin is to repent and forsake the adulterous relationship. Yes, all things are new in the sense that I am now a new creation in Christ Jesus, but this does not make another person my lawful wife or husband in Christ if they were not they were not before.

I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.

www. standerinfamilycourt.com

7 Times Around the Jericho Wall  |   Let’s Repeal No-Fault Divorce!

The Granddaddy of Them All – Stop Abusing Matthew 19:9: The “Debunk” Series – Part 5

RevAllWet9by Standerinfamilycourt

Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers.   Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.     –  2 Timothy 2:14-15

 

The human sense of justice absolutely demands that adultery be punished, and punished urgently.   How can a just God possibly NOT release someone from an unfaithful spouse?    And how can a just God “punish” the innocent party by decreeing that they cannot have another spouse unless the first spouse dies?    The Pharisees were incensed, and the twelve disciples were absolutely livid to hear this from Jesus!

 The disciples said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.”  But He said to them, “Not all men can accept this statement, but only those to whom it has been given.    For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.”
– Matthew 19:10-12

Three different kinds of “eunuchs” did Jesus compare, the first two, analogies, with the third type the one Jesus was intending to emphasize.    What made the disciples ask again (incredulously) if Jesus really meant what He had just said?

He *said to them, “Because of your hardness of heart Moses permitted you to [a]divorce your wives; but from the beginning it has not been this way. And I say to you, whoever [b]divorces his wife, except for [c]I[immorality – NASB], and marries another woman [d]commits adultery[e].”

New American Standard Bible Footnotes:

[a.] Matthew 19:8 Or send away
[b.] Matthew 19:9 Or sends away
[c.}
Matthew 19:9 Literally,  fornication

[d.] Matthew 19:9 Some early mss read makes her commit adultery
[e.] Matthew 19:9 Some early mss add and he who marries a divorced woman commits adultery

It’s not hard at all to jump over footnotes [d] and [e] and assume that just because those little side bars have been relegated to the bottom of the page that the “early manuscripts” must somehow be inferior or faulty.    That would be a deeply erroneous assumption, however.    Many other contemporary English translations (such as NIV) don’t even bother to tell us what they’ve omitted, or even that they’ve lopped off such a key ending to verse 9 as “he who marries a divorced woman commits adultery.”      What’s up with that?

Furthermore, if Jesus literally referred to the specific sin of fornication, as footnote [c] advises, then on what basis has the translation team seen fit to put the far more generic word “immorality” in His mouth instead?    Are we incapable of understanding for ourselves what fornication means?   (Apparently less so than this bible translation team!)

We began this series of blogs by first establishing Jesus Christ’s core truth in Matthew 19:6 about the lifelong indissolubility of the covenant marriage of our youth, and rigorously applying each of the five basic principles of sound hermeneutics to that scripture passage:  Content, Context, Culture, Comparison and Consultation.    If you missed that installment, please start there.

Having done that, we will now do the same with each of the most egregiously mishandled passages that apostate theologians and church leaders seek to water down or refute that unpalatable truth with.    You may see these same scholars dutifully applying these principles to other biblical topics,  but when it comes to this one, they’ve never heard of “Herman”.      We will tackle these in subjective order of damage to the church and society, doing the worst of them first, the ones that trap people in a life that the bible makes clear will send them to hell if they don’t repent and sever the illicit “marriages”.

So, here’s the  most egregious case in all of scripture where bible scholars refuse to agree on what the content even is, yet God’s hireling shepherds today don’t hesitate to make it the cornerstone of the basis on which they counsel,  and are willing to perform weddings  –  in the face of what Paul tells us twice is a heaven-or-hell issue.   If we can’t even agree on what the content of this passage is, how can disciplined interpretation have been mastered in any of the other principles?

Why don’t we pause for a moment, and hit the “re-wind” button on these “helpful” bible society edits and get back to the full, unabridged content of Matthew 19:9 ?

   And I say to you, whoever [sends away] his wife, except for fornication, and marries another woman commits adultery, and causes her to commit adultery, and whoever marries a woman who has been sent away commits adultery.

[ Caution:  correctly transcribing and translating the entire verse of Matthew 19:9 can be hazardous to Rev. All-Wet’s exception clause. ]

We’ve posited our opinion that Deuteronomy 24:4 is the most abused verse in the Old Testament.    Without a doubt, Matthew 19:9 is the most mangled and misapplied verse in the New Testament.    Unlike the blissfully ignorant and  out-of-context  interpretations  we commonly see of 1 Corinthians 7,  the revisionism of Matthew 19:9 involves outright intentional scripture-tampering that goes back a few hundred years (see Bengel’s Gnomen and Pulpit Commentary, under CONSULTATION, below) and seems to be serving as the model for a cascade of revisions that support other immoral life choices, in addition to man’s divorce and adulterous remarriage.   We will follow the same disciplined approach of applying the basic five principles of sound hermeneutics to prove the accurate handling of Matthew 19:9.

The Principle of CONTENT
Because of all that Matthew 19:9 has suffered over centuries of willful tampering, it is vital to revert back to the original Greek text and literal syntax.

Legō                 de   hymin   hoti   hos an                            apolysē             tēn   gunaika               autou    ei mē   epi   porneia…..

Λέγω                δὲ   ὑμῖν     ὅτι     ὃς   ἂν                           ἀπολύσῃ             τὴν   γυναῖκα                 αὐτοῦ   ἐὶ μὴ   ἐπὶ   πορνείᾳ….

I am saying     yet to you that   who ever should be from-loosing the  woman [wife]  of him   if   no on prostitution…..

(….first thing to notice here is this verse has nothing to do with secular government regulation or recognition of marriage, which is purely a post-Reformation construct.   This inconvenient historical fact does not stop contemporary lexicons, bible dictionaries, version publishers and commentators from equating “putting away”  with “civil domestic litigation” by assumption, as though the “institution” of civil unilateral divorce was handed down from On High!)

 

….poiei    autēn       moicheuthēnai

….ποιεῖ   αὐτὴν       μοιχευθῆναι

is making her         to be adultering

 

…kai    gamēsē                            allēn                         moichatai

…καὶ    γαμήσῃ                           ἄλλην                       μοιχᾶται

….and   shall be marrying     another         is committing adultery,

kai      ho                              apolelymenēn              gamēsas            moichatai

καὶ       ὁ                                ἀπολελυμένην            γαμήσας           μοιχᾶται›

and he who   one having been from-loosed   marries       is committing
adultery

(….the second thing to notice that when all the omitted pieces that the various manuscripts indicate were originally part of Matthew 19:9 are added back, it causes the reading to be virtually identical with Matthew 5:32, and completely consistent with both Mark 10:11-12 as well as Luke 16:18. )

The propensity of so-called scholars to re-engineer this unpalatable verse also makes it crucial to take a VERY close look at all the verb tenses,  because preposterous claims have been made down through the centuries (and today) about the duration and permanence of the adulterous state Jesus warned about.   In the phrase, “whoever should be dismissing his wife and marrying another…”,  both actions are in the aorist subjunctive active tense, approximating a present tense possibility, while the next verb, “commits adultery” is in the present indicative tense showing an ongoing action, rather than a one-time completed act, as many (even scholarly) abusers of Matthew 19 are fond of claiming while hoping Greek verb tenses are far too dry a topic for most of us to bother researching.

In the next phrase, “causes her to commit adultery..”,  the verb “is making / causing” is in the present indicative active, once again indicating an ongoing, continuous state of activity, while the verb “to commit adultery / to be adulterating” is in the aorist infinitive passive.

In the final phrase, “and he who marries one who has been put away, commits adultery“, there are three verbs.   The first, “marries” [aorist participle active],  the second verb, been put away [perfect participle passive-indicating past action], and the third verb, commits adultery [present indicative – ongoing, continuous action].    In each case where “commits adultery” is stated, it is never a one-time act, but an ongoing one requiring some intervention in order to cease, such as death or repentance.    This link is one of the most helpful this blogger has found in guiding the correct understanding of Greek verb tenses.

Note, too, that certain translation liberties have been taken in contemporary English bible translations to imply that the gender of the “from-loosed” person, whom one may not marry is female, when the actual words out of Jesus’ mouth (at least in the Greek) are gender-neutral in the text.     There is a less-than-honest reason for this!   The revisionist translators would like to limit the women who are allegedly ineligible for remarriage to those,  or more specifically, the actual one put away for “adultery” (or “sexual immorality”,  as the revisionists prefer).   On the contrary, the syntax clearly points to the one-flesh restriction, that of marrying any living person’s God-joined covenant spouse under any circumstances.   For this reason, the Online Greek Interlinear Tool from scripture4all.com is more faithful and accurate than its interlinear tool counterpart in biblehub.com.

Any discussion of Matthew 19:9 with remarriage defenders inevitably entails a fierce etymology war over the meaning of “fornication” (Greek porneia, πορνείᾳ).   Whereas Matt. 19:6 is the “hill to die on” for those of us who take Jesus and Paul at their word on the indissolubility by men of the covenant of holy matrimony, it’s obvious that the counterpart “hill”, for those who would take issue with the truth of indissolubility, is instead Matt. 19:9, based on their fiercely-defended broad rendering of the meaning of fornication.   Two recommended authors, Daniel R. Jennings and Sharon L. Fitzhenry have written extremely well-researched books that do a deep-dive into this.   The object of the etymology debate is to attempt to validate the stepwise re-translation of porneia in bible dictionaries and lexicons written since the mid 1800’s, first as “fornication” (whereas formerly, porneia had been specifically rendered as prostitution or whoredom), then as generic “sexual immorality” in order to sweep in adultery, homosexual practice, and more recently, a pornography habit as a basis for God purportedly  “allowing” civil divorce and remarriage.   (See Jennings, pages 63-68).   It is on this basis, for example, that we suddenly see the distinct term “moicheia”  evaporate from contemporary English translations of Galatians 5:19,  merged with porneia and renamed “sexual immorality”.

 

The rendering of porneia as “fornication” was reasonable enough, since that word derives from “fornix”, or the architectural arches under which the Roman prostitutes plied their trade.    What came to be deliberately obfuscated in this process, however, is the prior understanding that porneia / fornication was not a sin of the married, but rather of the unmarried.   One of the two authors mentioned above debated a seminary theologian on Facebook last summer in a far-ranging exchange that went on for many days.

For now, we note that both Jesus and Paul repeatedly spoke of fornication, adultery, and sodomy as separate sins, in Matthew 15:19 and Mark 7:21, as well as Matthew 19:9.    Paul did likewise in
1 Corinthian 6:9-10  and Galatians 5:19-21.

The Principle of CONTEXT
The narrowest context of the exchange in Matthew 19, is the carnal attempt by the Pharisees to apply Deuteronomy 24:1-4 to dissolve a one-flesh covenant marriage, contrary to God’s commandment, and possibly entrap Jesus with the intent of discrediting His ministry after the rebuke He gave in the Sermon on the Mount of the Pharisaical practice of serial polygamy, Matt. 5:27-32.  Leading up to the definitive words that begin in verse 6 and culminate in verse 12, which reaffirmed the total indissolubility of covenant holy matrimony, and which shut the door on the prior acceptability of all deviations, including polygamy and divorce, is His confrontation by the Pharisees, following three or four important events that had preceded:

(1) The Roman occupation had removed the ability of the Jews to carry out the Mosaic law for stoning that applied to porneia  and moicheia under Deuteronomy 22.    This upped the ante on civil divorce as a substitute means of disposing of unwanted wives.

(2) Jesus had just publicly lauded His cousin John the Baptist, who had recently been beheaded by Heriod after rebuking his adulterous mutual divorce and remarriage to Herodias, saying “return your brother’s wife — it is not lawful for you to have her.”

(3) A recent attempt by the Pharisees to entrap him had failed when He was brought the woman taken in adultery — related to (1) above.

(4) Jesus had previously delivered the Sermon on the Mount, where He had informed his audience that He was raising the moral standard on a host of Mosaic laws, not the least of which was marriage.   He began by warning them that to lust after another man’s wife, and not be content with one’s own wife would send them to hell if they acted on it.   (There was really no indication that this wasn’t the case all along, even under Moses, but under the New Covenant, there would no longer be atonement available through animal sacrifices, so obedience to Him must begin to come from the heart.)  
Furthermore, He was redefining adultery, no longer to be based solely on an act of the woman, but now it would be based on either gender marrying somebody else’s one-flesh spouse while that person was still living.  This was the first of three recorded occasions where He repeated the identical message without any exceptions that pertained to the 3rd party involved.

For the Pharisees, there was also no mistaking, due to the Hebrew betrothal custom and (1) above that when Jesus spoke in Matthew 5:32 of “except for a report  of unchastity” [logou  porneias],  He was not speaking of a consummated wife by any stretch of the imagination.   This could only be applied to the betrothed legal wife who was the subject of an unconsummated  ketubah.    Speaking as God, He was, in effect slamming the door on “Plan B” which at various earlier points in their history following Moses’ death, they accustomed themselves to resorting to when periodically deprived of the power to carry out stoning.    All of the above created the incendiary backdrop for another Pharisaical attempt to trap and incriminate Jesus, hoping Herod would be motivated to do to Jesus what he had just done to John the Baptist.

Most contemporary Protestant commentaries fixate on the running dispute between the Hillel and Shammai camps of the Pharisees, while presuming in a weakly-supported manner that Jesus sided with the Shammai’s  because of the “exception” He mentioned in  Matthew 5.   This is not only an inept analysis, it is also a total red herring!    Full context shows that Jesus flatly rebuked both schools, and Moses along with them!   Jesus brushed aside their dispute and moved the whole conversation to a place of impact in the kingdom of God, as can be seen in the private discussion with His disciples in the house afterward, verses 10-12:

The disciples said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.   But He said to them, “Not all men can accept this statement, but only those to whom it has been given.  For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven.   He who is able to accept this, let him accept it.”

Sometimes the context that immediately follows the passage being interpreted is just as important as the context that preceded it.   In this instance, if Jesus were merely agreeing with the “conservative” Shammais, verses 10-12, the discussion of becoming a eunuch for the kingdom of God would have no context, nor would the incredulous statement of dismay by the disciples.    But the parallel account in Mark 10 strengthens it even further because Mark, who was not there but spent years ministering with Peter among the Roman Gentiles, was impressed enough with the strength and firmness of what Jesus said that day to drop the gender distinction, indicating that was only relevant in the patriarchal Hebrew culture:

In the house the disciples began questioning Him about this again. And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her;  and if she herself divorces her husband and marries another man, she is committing adultery.”

 

The Principle of CULTURE:
Much has already been covered in this series concerning the cultural considerations in interpreting Matthew 19:6 as rendering holy matrimony altogether indissoluble by any act of men.   The central element is without question the tradition of the Hebrew betrothal, and well as the politics around the on-again, off-again stoning law established by Moses.    Other elements that factor in include the long history of polygamyespecially among the great patriarchs of Israel, the divorce practices learned from among the Egyptians and other pagans prior to and during the Exodus that corrupted the Hebrews and multiplied their adulteries.   The final element is the ritual animal sacrifice that atoned for personal iniquity on a daily basis, which ended shortly after the Mosaic covenant gave way to the Messianic covenant which shifted men’s moral responsibility to maintaining a pure heart in taking up their personal cross and following Him.    Not to love Jesus more than any possession or family relationship was now deemed to be idolatry, which was another for which one forfeited their inheritance in the kingdom of God.

When Jesus had His confrontation with the Pharisees in Matthew 19,  if going back to Deuteronomy 24 in agreement with them was appropriate to the kingdom of God, He would have done so.   However under the Messianic Covenant, where His bride was to be purified, as so vividly described by Paul in Ephesians 5, it was necessary to go all the way back to the Garden, and repudiate this transitory law of Moses that only endeavored to “manage” sin.

Before moving on to discuss COMPARISON (scripture interpreting scripture), it’s worth noting that Jesus, while He was immediately addressing a Hebrew male audience when He made His Matthew 19 response to the challenge of the Pharisees, was also speaking into a Greco-Roman culture, since the Romans were occupying Judea at the time.   In modern times, traditional marriage champion Ryan Anderson said, “..the law is a teacher”, which is essentially a cultural statement.   Not only had the Romans stripped the Jews of their traditional Mosaic penalty of stoning for adulterous wives or fornicating fiancees, they had also enacted a law that held husbands legally responsible if prostitution was carried out by their wives, (while maintaining a vey liberal divorce law).    This certainly compelled a husband of an adulterous wife to separate from her, at minimum to avoid prosecution by the Romans.    (See Jennings, pages 74-78, and Fitzhenry, page 43-44; Lefkowitz & Fant,  Women’s Life in Greece and Rome, 2005.)  The controversy Jesus brought into this separation scenario was His declaration that these circumstances nevertheless did not dissolve the covenant, nor sever the one-flesh state, therefore any resulting remarriage constituted ongoing adultery.   Only God could dissolve covenant and unjoin one-flesh according to Matt. 19:6 / Mark 10:7-9.

The Principle of COMPARISON:
Scripture must always be interpreted in light of all other scripture on the same topic, and accomplished in such a way that there is no contradiction.    All canonized scripture is equally-inspired.  The Holy Spirit cannot contradict Himself.    Where there appears to be an inconsistency, disciplined investigation must continue until the source of the error is proven, and until scripture again aligns.   All of the relevant Old and New Testament scripture passages must be considered, and appropriate rigor demands that none be ignored as “analogy”, or dismissed as “hyperbole”.

Genesis 2:21-24  –  Matthew 19:6 is verbatim Genesis 2:24, but verses 21-23 give us even richer context.   The covenant wife of a man’s youth is “flesh of his flesh” and “bone of his bones” precisely because of God’s supernatural role in every holy matrimony joining.   God did not take a slab of ribs out of Adam, nor did He send Adam into a second sleep to supply a replacement when Eve did not turn out to be perfect.   There was no provision whatsoever for severing their one-flesh relationship except death.   That’s precisely why Jesus took the Pharisees back to the Garden, and why it wasn’t even necessary to say in the Pharisees’ hearing (because they already knew) the private elaboration He saved for His disciples, “Whoever divorces his wife and marries another woman commits adultery against her;  and if she herself divorces her husband and marries another man, she is committing adultery.”

Exodus 20:14, 17  – the Ten Commandments were in effect a ketubah, the written evidence of an enduring covenant between Elohim and His chosen people.    In light of how Jesus redefined man’s notion of adultery, the seventh and tenth commandments also echo our understanding of Matthew 19:6.

Deuteronomy 22:13-22  – Under Mosaic law, the penalty for either adultery by a fully-consummated wife (verse 22), or fornication by a betrothed wife (verses 13-21) under a ketubah, was stoning, not dissolution of the marriage by dismissal.   This is fully consistent with the truth that death was required to unjoin one-flesh, which Moses fully understood.

Deuteronomy 22:23-29 – This passage demonstrates a situation where justice required that an unbetrothed virgin who was raped was made legally equivalent to a consummated wife, necessary because would now never be offered a ketubah, therefore was robbed of her opportunity to become one-flesh with a future husband.   Not only was her rapist required to marry her, but he could not divorce her all his days.   This was necessary because of the possibility that her rapist was already married, so without this provision, she might otherwise not be made equal with the one-flesh wife, but instead subject to the law in Deuteronomy 24:1-4.

Deuteronomy 24:1-4 –   Although the Pharisaical controversy with Jesus (and also the text of Malachi 2) shows that the system had broken down at some point, but under Moses, “divorce” constituted release from the ketubah, and was reserved for situations where supernaturally God-joined one-flesh did not yet exist, or could never exist (and not situations involving sexual immorality because that was defined in Deuteronomy 22).   Examples included:  “some indecency” or “some nakedness” such as an undisclosed disease in the bride that resulted in ongoing ritual uncleanness – such as leprosy or bleeding;  an unhappy concubine who had been captured in war;  subsequent spouses in polygamy;  too-close consanguinity, and the like.    The reason the husband could not take such a divorced wife back was because the marriage could never be lawful either before or after it occurred.   The obvious analogy with today is the non-covenant wife of remarriage adultery  who must be relinquished permanently in order for both spouses to have a chance to enter heaven.   

Jeremiah 3:1-14 –  This is the passage where the prophet draws an analogy between the covenant violation of adultery and the covenant violation of worshipping other gods (idolatry).   Because it seems to imply in verse 8 that God “divorced” Israel,  this is another widely-abused passage, both in terms of claims that God instituted and / or allows divorce,  and to justify replacement theology, our series will address this passage as well.   There is much to get into with word translation and context that we will cover at that time.   For now,  suffice it to say that the book of Revelation, as well as the march of 20th century history clearly demonstrates that God’s covenant marriage bond with Israel and Judah were violated but certainly not dissolved, and verse 14 is quite explicit in its corroboration of our understanding of indissolubility described in Matthew 19:6,
“Turn, O backsliding children, saith the Lord; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion….” 

Hosea 1, 2 – In another prophetic analogy similar to Jeremiah, this prophet was told by God to marry a known prostitute.   The one-flesh joining occurred, despite her past, due to their vows before God.  Her return to prostitution after taking those vows did not dissolve their covenant, despite his anguished declaration (2:2),
For she is not my wife, and I am not her husband...”  nor did he have her stoned under Mosaic law, as he could have.   Instead, he buys her back from off the slave auction block, saying (2:14, 16, 19-20),

“…Therefore, behold, I will allure her,
Bring her into the wilderness
And speak kindly to her…….It will come about in that day,” declares the Lord,   “That you will call Me Ishi  [husband]
And will no longer call Me Baali [master]….I will betroth you to Me forever;  Yes, I will betroth you to Me in righteousness and in justice,
In lovingkindness and in compassion,
And I will betroth you to Me in faithfulness.
Then you will know the Lord.”

It is as if God set the extreme story of Hosea to show that no act of men dissolves the marriage covenant of our youth, nor unjoins one-flesh.

Ezra, chapters 9 and 10 –  Over 100 priests were found to have entered into prohibited marriages (perhaps even polygamously) to pagan women with whom they had many children.   The Lord commanded that they be sent away in order to purify the people and have the nation restored.   When a nation, and especially with the involvement of its spiritual leaders, becomes so evil as to trample the sanctity of life and marriage, God begins to demand drastic cleansing measures.  Some cite this passage as evidence that God allows divorce, especially if the spouse of one’s youth is not a believer.   The problem with that is Paul’s instruction in 1 Corinthians 7: 12-13 to the contrary.   That instruction is based on the foundational fact that only  God can unjoin one-flesh.   However, in the instance of a prohibited marriage, it is not holy matrimony and God does not perform a one-flesh joining even if there are children born of the union.

Malachi 2:10-17 –  The Amplified Version brings in some important context that is not otherwise evident in the prophet’s rebuke of the adulterous priest(s) who were indeed guilty of remarriage adultery, of sending away an innocent one-flesh wife of their youth in order to “marry” a pagan woman, the identical situation that is so pervasive today.   God makes clear in verse 14 that He does not covenant with this second marriage, nor did he join them as one-flesh.   He is graphic about the human attempt to tear away,  or violently sever the one-flesh that Jesus says in Matthew 19:6 that only God can sever.   It is possible, as well, that Malachi is referring to false accusation that may have resulted in the wrongful stoning of an innocent covenant wife when Malachi speaks of “covering your garment with violence”,  and Jesus might have been alluding to the abuse of stoning when He spoke of hard hearts.   The term “shalach” used in 2:16 is literally “sending / putting away”,  but as we see in Deuteronomy,  the “get” (bill of divorcement) was reserved for other purposes than to dispose of a consummated one-flesh wife.
It is clear in this passage, that when God says He hates divorce (sending away),  He is speaking specifically of only the one-flesh spouse of our youth.

(Before turning to our comparison of New Testament passages, we pause to note what we’ve seen from scripture interpreting scripture,  the Pharisees who challenged Jesus were violating  God’s law from the beginning, as Jesus points out to them in Matthew 19:8.   Even in the Old Testament, there was never any true provision for sending away or abandoning a one-flesh spouse of one’s youth, consistently with all three “truth nuggets” gleaned above from  Matthew 19:6.   This is further supported by the fact that in all of the books of the Old Testament, we see a certain amount of polygamy, but we do not see one instance of “shalach” of a one-flesh consummated wife among those of any of the named figures of bible history except Vashti, the wife of the pagan King Xerxes in the book of Esther, until we come to the New Testament, where we see Herod directly rebuked by the Holy Spirit as an adulterer.)

Matthew 1:24-25 –   Mary was a betrothed wife under ketubah during the Roman occupation of Palestine, during which stoning for adultery or fornication was deprived of the Jews to carry out, so his option according to the post-Mosaic rabbinical tradition was “shalach“, which he purposed to do quietly, not wanting to disgrace her.   When the angel of the Lord commanded him to take her as his wife rather than issue her a “get” sending her away, he obeyed but kept her a virgin until Jesus was born.   As a result, though the ceremony took place, it is possible the one-flesh joining was delayed by God in this instance.   But why did God choose a betrothed mother and not an unattached virgin?    Perhaps it was so that we would have a well-known example through the ages to understand the importance of Hebrew betrothal to Jesus’ role as our unconditionally faithful Bridegroom.   Jesus subsequently gained several brothers whose biological father was Joseph.

Matthew 5:27-32 –  the key theme of the Sermon on the Mount was that Jesus was ushering in a new covenant, where no longer would there be animal sacrifices and external atonement for sin, nor the law to grudgingly fall short of, but obedience was to flow from the heart out of love and gratitude for His taking our place, and suffering the punishment we deserved.   Therefore, the Mosaic law was being superseded, especially the 613 sundry Pharisaical rules and the bulk of the Mosaic laws, in favor of a much higher standard:  love the Lord with all our heart, mind, soul and strength, and love our neighbor as ourselves.    No more eye for an eye , tooth for a tooth.  No more taking our own revenge or loving only those who love us.   We were no longer to allow sin to form even in our hearts.   Jesus redefined adultery as lustful thoughts, and murder as hateful, angry thoughts.   Against this backdrop, how is it even possible to seek to terminate a one-flesh God-joining for any reason?   How could such hate be committed against one’s own children?    A word of clarity is necessary concerning verse 32:

ἐγὼ δὲ   λέγω  ὑμῖν     ὅτι     πᾶς   ὁ       ἀπολύων                            τὴν
I however say to you that everyone “from-loosing”[dismissing] the

γυναῖκα αὐτοῦ  παρεκτὸς         λόγου       πορνείας
wife     of him      except for     a report of prostitution / whoredom

ποιεῖ   αὐτὴν      μοιχευθῆναι                        καὶ      ὃς         ἐὰν
causes   her      to commit adultery              and   whoever if

ἀπολελυμένην                                 γαμήσῃ               μοιχᾶται
her having been divorced        shall marry     commits adultery.

Why did Jesus say it was entering into a state of adultery  for a man to marry a woman who had been put away?    Was it not because she was still joined as one-flesh to her true husband, a condition that only God, not men, could unjoin?    Why does putting her away cause her to commit adultery?   Is it not for the very same reason Jesus stated in Matthew 19:6, that they would never again be two, once joined by God?     Note, too, that contemporary English translations make an unsupported word substitution for “porneia” (rendering it as “sexual immorality”)  when the original usage was much more specific than that.   Lastly, it should be noted Jesus referred to  “porneia”  (whoredom) and “moicheia” (adultery) as two separate and distinct sexual sins, not only here, but also in  Matthew 15:19 and Mark 7:21, as well as Matthew 19:9.    Paul did likewise in
1 Corinthian 6:9-10  and Galatians 5:19-21.    All of the above is consistent with the truth Jesus stated in Matthew 19:6, that man has no power to dissolve holy matrimony for any reason, by any act short of dying, and cannot unjoin what God has joined.   We can see that construing Matthew 5:32 as creating an adultery exception permitting one to divorce and remarry  causes the verse to contradict all other marriage scriptures except (on the surface) Matthew 19:9.

Matthew 14:3-4; Mark 6:17-18  –  These are the two  accounts of John the Baptist openly rebuking the adulterous divorces and remarriage of Herod and Herodias, the wife of his brother Philip.    On what basis was John justified in making that charge if either civil divorce or adultery dissolved holy matrimony?    Note that even though they were both pagans, as presumably both of their true spouses were, God still irrevocably joined them as one-flesh to their respective true spouses.   Jesus highly commended John the Baptist for taking the stand that he did.

Matthew 19:8 –  “…Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so….”     Jesus is reiterating exactly what He said two verses earlier, that flesh-of-a-man’s-flesh and bone-of-his-bones cannot be unjoined by man,  a foundational truth from the Creation account, Genesis 2:21-23.

Matthew 19: 10-12 –  After Jesus offended the Pharisees’ carnal line of questioning by slamming the door shut on divorce and remarriage as being something tolerable in the kingdom of God, His incredulous and stunned disciples confronted Him privately in the house, where He delivered the hard word in Matthew 19:9 / Mark 10:10-12.   We know that Jesus was not stating an exception for adultery because this was the accepted position of the school of Shammai, and would have triggered no controversy whatsoever with the twelve.   Their response, “it is better not to marry”  (if there’s no way holy matrimony can be dissolved by men) is once again perfectly consistent with our understanding of Matthew 19:6.     Jesus then spoke of three types of eunuchs:  those born that way, those who have been emasculated, and those separated from a one-flesh spouse who may not remarry for the sake of the kingdom of God, which directly follows from His straightforward message in Matthew 19:6.

Mark 10: 1-12 – This is the parallel account of the same event as Matthew 19: 1-12, but addressed to a mixed-gender Gentile audience.    The key verse is 10:11-12,  “And He said to them, “Whoever divorces his wife and marries another woman commits adultery against her and if she herself divorces her husband and marries another man, she is committing adultery.”     John Mark, nephew of Barnabas was not present for this event,  but he was Peter’s companion and ministry partner, thereby learning of it from Peter who was present.   Whatever Jesus said in that house following the exchange with the Pharisees was obviously made so strong an impression on Peter that his young disciple felt it applied equally to both genders, overcoming the traditional patriarchal bias of the Mosaic law, and dispensing with any exception whatsoever.  

Luke 16:16-31 –  This is one of the two passages where Jesus is commending John the Baptist, martyr and rebuker of remarriage adultery, just before He delivers an exceptionless rebuke of divorce and remarriage, stating for the third time that to marry a person who has been put away by a spouse is entering into an ongoing state of adultery.    On what basis?   On the basis that they are attempting to marry someone who is still joined as one-flesh to their true spouse, and violating an indissoluble covenant according to what He said in Matthew 19:6.    Immediately following this, Jesus goes into a vivid description of hell, describing the rich man who lived for self and received his reward in full during his life on earth while others suffered under his feet.   Coincidence or design, is Jesus’ account?

Romans 7:2-3; 1 Corinthians 7:39  –  Two pronouncements of Paul, echoing each other, that only death dissolves the covenant of holy matrimony and frees a previously married person to marry another.    On what basis was Paul saying this, if not Matthew 19:6, and the other exceptionless instances where Jesus is calling marriage to a divorced person adultery?

 

1 Corinthians 7:10-16 –  This chapter addresses various groups in the church body, including “the married”,  reiterating that separation and divorce is not an option, but if separation occurs, the spouses are to remain celibate or they are to reconcile.   They are not to seek separation due to a difference in faith,  For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband.”   This is as much an allusion to the one-flesh state that exists between them as it is to godly daily influence.   The instruction not to obstruct a spouse from departing who cannot abide the believing spouse’s discipleship has little to do with other causes of marital rupture, and the reference to the believing spouse not being bound refers to their freedom to follow Christ rather than a dissolution of the marriage bond.    All of this is perfectly consistent with Matthew 19:6.   (The pervasive abuse of verse 15 will be the subject of another blog in the series.)

1 Corinthians 7: 26-27 –  Another commonly-abused scripture in the same passage is used to justify remaining in a civil marriage that Jesus called adulterous.    Paul instructed those in the Corinthian church, in light of the persecution they were suffering, to remain as they were “called”,  meaning the state they were in when converted to Christ, also referring to slavery a few verses above.   However, verse 25 specifically addresses this to the virgins, and is once again referring to the kiddushin betrothal.    Therefore, his references to “wife” are mixed.    In the case of an indissoluble covenant with the wife of one’s youth, one is always “called” in the married state and required to cease and repudiate any accompanying state of sin.     The foundation for saying that one is called in the married state, not to a spouse of serial polygamy but to the covenant one-flesh spouse is, of course, Matthew 19:6 (also Luke 16:18  and Mark 10:11-12).

Eph 5:28-32 –   This passage is one of the clearest possible elaborations of the one-flesh relationship that Jesus spoke of in Matthew 19:6.   Paul goes so far to say that however a man treats his one-flesh companion, he is treating his own body.   From there Paul reiterates the symbolism of holy matrimony as depicting Christ’s relationship with His body, the church.

[“Standerinfamilycourt”  has endeavored to include in the COMPARISON step all of the scriptures commonly used (misused, actually) to negate or undermine the unpalatable message from Jesus in Matthew 19:9 “rightly-divided”, however if such a scripture has been overlooked,  the reader is encouraged to use the Comments section of this blog to bring it to our attention.]

The Principle of CONSULTATION
Whom is it most appropriate to consult on the authority of scripture which condemns man’s attempts to dissolve holy matrimony and to “sanctify” marriage to another while still having a living one-flesh spouse?     Due to the carnality of man which tends to escalate over time, that is a very important question which requires a strong knowledge of church history to reliably answer.    Hopefully, we’ve made it clear with indisputable evidence up to this point exactly where Jesus and the Apostles (including Paul) stood.   They discipled the next generation of followers of The Way, who in turn discipled the successive generations of the ante-Nicene church fathers.   It makes sense therefore to start the consultation with the writings of those who knew the Apostles (for example, Luke and Mark), and with those whom the next generation  discipled.

We need to be a bit skeptical while consulting theologian commentators from the time  of the Reformation forward when it comes to this topic.    Some will be biased in defense of the heretical Westminster Confession of Faith, which dominated mainline Protestant Churches from the 17th century, and others will be swayed by the tampering with word translations that began to occur in the lexicons published after the latter half of the 19th century.    On this basis, an equal number of later scholars will refute and discredit the many writings of the disciples of the Apostles, literally lapsing into “Reverend All-Wet” mode, and only superficially applying the  principles of disciplined hermeneutics  that we’ve just stepped through together.    For example, in convoluted fashion they’ll say that “scripture cannot contradict itself”,  so since “most scholars agree” (a presumption based on confirmation bias — and a weakened, distorted application of the COMPARISON principle that completely bypasses application of both the CONTEXT and  CULTURE principles) …that porneia “should always be” translated as “sexual immorality”,  all of the many scriptures that refute this must therefore be interpreted as not universally authoritative, and the church fathers should be dismissed as “flawed” asceticists.      Our Church Fathers and Church Wolves series will also be historically helpful.

Here’s what several of the early church fathers and other bible commentators had to say on this topic of whether there were ever any “biblical grounds” for divorce and remarriage:

Justin Martyr (100-165 A.D)
And, “Whoever shall marry her who is divorced from another husband, commits adultery.”   And, “There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven’s sake; but all cannot receive this saying.”  So that all who by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her.

Hermas (circa 160 A.D.)
And I said to him, “Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continues to live with her?”  And he said to me, “As long as he remains ignorant of her sin, the husband commits no transgression in living with her.  But if the husband knows that his wife has gone astray, and if the woman does not repent, but persists in her sin, and the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery.”  And I said to him, “What then, sir, is the husband to do if she continues in her vicious practices?”  And he said, “The husband should put her away and remain by himself.  But if he put her away and marries another, he also commits adultery.”

Theophilus (circa 170-190 A.D.)
“And he that marries”, says [the Gospel] , “her that is divorced from her husband commits adultery; and whoever puts away his wife**, saving for the cause of fornication, cause her to commit adultery.”   Because Solomon says: “Can a man take fire in his bosom, and his clothes not be burned?  Or can one walk across hot coals and his feet not be burned?  So he that goes into a married woman will not be innocent.”      (**Recall that “wife” in the Gospel also referred to a betrothed legal wife who was the only type of “wife” who could commit fornication rather than adultery.)

Athenagoras (177 A.D.)
For we bestow our attention; not on the study of words, but on the exhibition and teaching of actions, that a person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery.   “For whoever puts away his wife,” says He, “and marries another commits adultery;” not permitting a man to send her away whose virginity he has brought to an end, nor to marry again.

Clement of Alexandria (circa 215 A.D.)
Now that the scripture counsels marriage, and allows no release from the union, is expressly contained in the law, “You shall not put away your wife except for the cause of fornication,” and it regards as adultery the marriage of those separated while the other is alive.   The Church cannot marry another, having obtained a bridegroom;  each of us individually has a right to marry the woman he wishes according to the law; I mean here first marriage.

Tertullian ( circa 160-220 A.D.)
A divorced woman cannot even marry legitimately; and if she commits any such act without the name of marriage, does it not fall under the category of adultery, in that adultery is crime in the way of marriage?    Such is God’s verdict, within narrower limits than men’s, that universally, whether through marriage or promiscuously, the admission of a second man to intercourse is pronounced adultery to Him...so true, moreover, is it that divorce “was not from the beginning,” that among the Romans it is not until the six hundredth year from the building of the city that this kind of “hard heartedness” is set down as having been committed.  But they indulge in promiscuous adulteries, even without divorcing their partners: to us, even if we do divorce them, even marriage will not be lawful.

Council of Arles, 314 A.D.
Of those who discover their wives in adultery and are young Christians and are forbidden to marry, it was determined that they be most strongly advised not to take other wives while their own live, though they be adulterous.

Gregory Nanzianzen (circa 325-389 A.D.)
For I think the word here seems to deprecate second marriage.  For, if there were two Christs, there may be two husbands or two wives; but if Christ is One, one Head of the Church, let there also be one flesh, let the second be rejected…now the [civil] Law grants divorce for every cause, but Christ not for every cause; but He allows only separation from the whore; and in all other things He commands patience.

Ambrose of Milan (333-397 A.D.)
Therefore, the right to marry is given you, lest ye fall into a snare and sin with a strange woman.  Ye are bound to your wife; do not seek release because you are not permitted to marry another while your wife lives.

 

Innocent I  (417 A.D.)
It is manifest that when persons who have been divorced marry again both parties are adulterers.   And moreover, although the former marriage is supposed to be broken, yet if they marry again they themselves are adulterers, but the parties whom they marry are equally with them guilty of adultery; as we read in the gospel:
He who puts away his wife and marries another commits adultery; and likewise, He who marries her that is put away from her husband commits adultery.

Jerome (circa 340-420 A.D.)
The apostle has cut away every plea and has clearly declared that, if a woman marries again while her husband is living, she is an adulteress.   You must not speak to me of the violence of a ravisher,  a mother’s pleading, a father’s bidding, the influence of relatives, the insolence and the intrigues of servants, household losses.   A husband may be an adulterer,  a sodomite, he may be stained with every crime and may have been left by his wife for his sins; yet he is still her husband as long as he lives; she may not marry another.

Augustine of Hippo (354-430 A.D.)
It cannot be correctly affirmed either that the husband who puts away his wife because of immorality and marries another does not commit adultery.   For there is adultery, also, on the part of those who marry others after the repudiation of their former wives because of immorality…If everyone who marries another woman after the dismissal of his wife commits adultery, this includes one who puts away his wife without cause of immorality and the one who puts away his wife for this reason.

Peter Lombard (prior to 1160 A.D.)
The marriage bond still exists between those who, even if departing from one another, having joined themselves to others.

Thomas Aquinas (circa 1225-1274 A.D.)
Nothing happening after a marriage can dissolve it: wherefore adultery does not make a marriage cease to be valid.  For according to Augustine, “as long as they live they are bound by the marriage tie, which neither divorce nor union with another can destroy.

Isaac Williams (1802-1865)
‘What therefore God has joined let not man put asunder.’   Here our Lord sets aside the letter of Holy Scripture, in one case, in the passage in Deuteronomy, (which He speaks of as the command of Moses,) on account of the higher law of Christian holiness and perfection…and therefore this passage in the book of Genesis not only is spoken, as St Paul says it is, of the Sacramental union betwixt Christ and His Church, but also does signify that marriage is itself of Divine sanction, and the union formed by God, and necessarily indissoluble as such…for if God has joined, man cannot put asunder.

(See Jennings, pages 81-99)

And I say unto you,…. To his disciples, when they were with him alone in the house, and asked him more particularly about the subject, concerning which he had been discoursing with the Pharisees, as Mark observes, Mark 10:10 when he said to them much the same things, he had delivered before in Matthew 5:32

whosoever shall put away in his wife; separate her from his person, house and bed, and dismiss her as his wife, no more to be considered in that relation to him,

except it be for fornication; or whoredom, for defiling his bed: for this is not to be understood of fornication committed before, but of uncleanness after marriage, which destroys their being one flesh:

and shall marry another woman, committeth adultery; Marks adds, “against her”; which may be understood either of the woman he marries, which not being lawfully done, she lives in adultery with the husband of another woman; or of his former wife, and who is still his wife, and to whose injury he has married another; and he not only commits adultery himself, but, as in Matthew 5:32 “causeth her to commit adultery also”, by being the occasion of marrying another man, when she is still his lawful wife:

and whoso marrieth her which is put away, for any other cause than adultery,

doth commit adultery also; since he cohabits with the wife of another man; see Gill on Matthew 5:32

And I say unto you, Whosoever shall put away his wife, except it be {h} for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

(h) Therefore in these days the laws that were made against adulterers were not regarded: for they would have no need of divorce, if the marriage had been severed by punishment of death.

We met with the like determination of our Lord’s upon this question Matthew 5:32, only there it was (instead of committeth adultery) causeth her to commit adultery, that is, in case she married again. Here our Lord saith the like of the husband: we have the same, Mark 10:11 Luke 16:18. The reason is this: Because nothing but adultery dissolves the knot and band of marriage, though they be thus illegally separated, yet according to the law of God, they are still man and wife. Some have upon these words made a question whether it be lawful for the husband or the wife separated for adultery to marry again while each other liveth. As to the party offending, it may be a question; but as to the innocent person offended, it is no question, for the adultery of the person offending hath dissolved the knot of marriage by the Divine law. It is true that the knot cannot be dissolved without the freedom of both persons each from another, but yet it seemeth against reason that both persons should have the like liberty to a second marriage. For,

1. The adulteress is by God’s law a dead woman, and so in no capacity to a second marriage.

2. It is unreasonable that she should make an advantage of her own sin and error.

3. This might be the occasion of adultery, to give a wicked person a legal liberty to satisfy an extravagant lust.

But for the innocent person, it is as unreasonable that he or she should be punished for the sin of another. But what our Saviour saith here, and in the other parallel texts, is undoubtedly to be understood of husbands and wives put away not for adultery, but for other light and trivial causes, for which by the law of God no divorce is allowed.

Matthew 19:9. Μὴ, not[860]) The word occurs with the same force in 1 John 5:16.—καὶ γαμήση, and shall marry) The criminality of the divorce is especially aggravated by a second marriage.

[860] Lachm. rends παρεκτὸς λόγου πορνείας with BD Orig. 3,647c, 648ac, 649b; “exceptâ causâ fornicationis” in c. CZ read μὴ ἐπὶ πορνείᾳ, and so Tischend. Rec. Text reads the same, prefixing εἰ. Vulg. “nisi ob fornicationem,” which favours Rec. Text. “Nisi ob causam fornicationis” in ab seems a blending of the two readings, εἰ μὴ and λόγου.—ED.

Bengel reads ὃς ἄν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, μὴ ἐπὶ πορνείᾳ, whosoever shall put away his wife NOT for fornication; E. M. has εἰ μὴ ἐπὶ πορνωίᾳ, IF NOT (i e. except) for fornication. The meaning is the same. In his Apparatus Bengel writes, in loc—

μὴ) Comp. et al. edd. Aug. 1, 4, Bas. 1, Byz. Cypr. Gehl. Med. Mosc. Steph. omn. Wo. 2, et sedecim et viginti alii: nec obstat Cant. Colb. 8, L. Par. 6, Arab. Syr. εἱ μὴ. Er et al. edd. cum pauculis MSS.”—(I. B.)

Verse 9.And I say unto you. Our Lord here enunciates the law which was to obtain in his kingdom, which, indeed, was simply the reintroduction and enforcement of the primitive and natural ordinance. Except it be for fornication; εἰ μὴ ἐπὶ πορνείᾳ: nisi ob fornicationem (Vulgate). This is the received reading. Tregelles, Tischendort; Westcott and Hort omit εἰ. The parallel passage in St. Mark (where Christ is stated to have made the remark to his disciples “in the house”) omits the clause altogether. Lachmann, following some few manuscripts, has introduced παρεκτὸς λόγου πορνείας, “saving for the cause of fornication,” from Matthew 5:32. The interpretation of this verse has given occasion to acute controversy. There are some questions that have to be considered in expounding this matter.

(1) What is here meant by πορνεία? Does it bear its usual meaning, or is it equivalent to μοιχεία, “adultery”? These who affirm that the sin of married persons is never expressed by the word porneia, hold that it here signifies ante-nuptial unchastity, which would make the marriage void ab initio; post-nuptial transgression would be punished by death, not by divorce. In this view, our Lord would say that no divorce is allowable except where the wife is proved to have been unchaste before marriage. In such a case, the union being void from the first, the man is free to marry again. But there are difficulties in this interpretation. Why, at the end of the verse, is it called adultery to marry the divorced woman, if she was never really and lawfully married? Again, it is not correct to say that porneia denotes solely the sin of unmarried people. All illicit connection is described by this term, and it cannot be limited to one particular kind of transgression. In Ecclus. 23:23 it is used expressly of the sin of an adulteress. We may also remark that metaphorically idolatry is often called by this name, whereas, since Israel is supposed to be married to the Lord, the breaking of this bend by the worship of false gods might more strictly be named adultery. And yet again, there is no proof that the discovery of previous immorality in a wife did ipso facto vitiate the marriage (see Hosea 1:2, etc.). The passages that are thought to bear on this matter are Deuteronomy 22:13-21 and Deuteronomy 24:1-4. In the former there is no question of divorce, – the offender is to be stoned; in the second passage the ground of divorce is “some uncleanness,” or some unseemly thing, whether immorality or personal defect is meant cannot be decided, the rival schools taking different sides. But it is quite certain that adultery is not intended, and ante-nuptial unchastity is not even hinted. The interpretation, therefore, given above cannot be maintained.

(2) Omitting for the moment the limiting clause, may we say that the general teaching of Christ makes for the indissolubility of the marriage bond? The majority of the Fathers from Hermas and Justin Martyr downwards affirm this. Those who admit that divorce is permissible in the case of the wife’s adultery are unanimous in asserting that, by Christ’s ordinance, remarriage is prohibited to the husband during the culprit’s life; so that, practically, if divorce a mensa et toro is allowed, divorce a vinculo is refused. All Christ’s utterances on the subject, saving the apparently restrictive clause (Matthew 5:32) and here, absolutely and plainly forbid divorce, on the ground of law and nature. The words in Mark 10:11 and Luke 16:18 are given without any limitation whatever. St. Paul draws from such his conclusion of the indissolubility of the marriage tie, as may be seen in 1 Corinthians 7:10, 11, 39; Romans 7:2, 3. There could never have been a doubt about this subject had it not been for the difficulty in interpreting the parenthetical clause.

(3) Are we, then, to suppose that Christ, by those words, modifies his general statement, and allows absolute divorce in the case of a wife’s misconduct? Such is the view taken by many theologians, and practically endorsed by the civil law of many countries. Neither the Roman nor the Anglican Churches support this laxity. Ecclesiastical and civil laws are here antagonistic. It is said that Christ allows the wronged party to marry again. If so, if the oneness of the parties is wholly destroyed by the sin of the woman, why is it not permitted to a man to marry a divorced woman? This cannot be called adultery unless she is still one flesh with her husband, although separated. We must argue from this that divorce in such a case does not destroy the vinculum matrimonii, the marriage bond. and if not under this circumstance, surely under no other; for any other ground must be always less serious than adultery. If the clause in question enunciated an exception to the absolute rule elsewhere given, Christ would seem to stultify himself, to give two opposite decisions, and to introduce uncertainty in a most important verdict. The principle on which he based his dictum would be overthrown, and his hearers might have accused him of inconsistency. The solution offered for this difficulty is this – that Christ is contemplating merely what we call judicial separation; he considers that no trivial cause justifies this, in fact, nothing but fornication, and that this modified divorce does not free the man so that he may marry again; he is bound by the Law as long as his wife lives. Our Lord seems to have introduced the exceptional clause in order to answer what were virtually two questions of the Pharisees, viz. whether it was lawful to “put away a wife for every cause,” and whether, when a man had legally divorced his wife, he might marry again. To the former Christ replies that separation was allowable only in the case of fornication; in response to the second, he rules that even in that case remarriage was wholly barred. And whosoever marrieth her which is put away (ἀπολελυμένην, without the article); her, when she is put away (Revised Version); or, a divorced woman. The clause is wholly omitted by א and some other manuscripts, and some modern editors, as Westcott and Hort. But it has very high authority in its favour. Alford renders, “her, when divorced,” and restricts the application to a woman unlawfully divorced, not extending it to one separated for porneia. But the language is too indefinite to admit of this interpretation as certain (see Luke 16:18, and the note on Matthew 5:32, where the popular view is expressed). The clause, pondered without regard to foregone conclusions, surely contains an argument for the indissolubility of the marriage tie, as we have said above. Marriage with a divorced wife can be rightly termed adultery only in consideration of the continuance of the vinculum. Doth commit adultery. The binding nature of marriage does not depend on the will or the acts of the persons, but on its primal character and institution. By the repeal of the Mosaic relaxation and the restoration of marriage to its original principle, Christ not only enforces the high dignity of this ordinance, but obviates many opportunities of wickedness, such, for instance, as collusion between husband and wife with a view to obtain freedom for marriage with others.

You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’  But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also.   If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two…..

 You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’  But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?  If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?  Therefore you are to be perfect, as your heavenly Father is perfect.
Matthew 5:38-48

 

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7 Times Around the Jericho Wall  |  Let’s Repeal No-Fault Divorce!


Excuse Me, Was I Addressing YOU? Stop Abusing 1 Cor. 7:26-27: “Debunk” Series – Part 4

RevAllWet2by Standerinfamilycourt

 Brethren, each one is to remain with God in that condition in which he was called…..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. 
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.
   Are you bound to a wife? Do not seek to be released. Are you released from a wife?   Do not seek a wife.  (NASB)

 

While we’re at it, PUL-EEEZE let’s stop abusing any part of
1 Corinthians 7 !!    Since verse 25 makes it abundantly plain precisely who Paul was addressing in this passage, and verse 39 unequivocally  ends any doubt it was somebody “called” while “married” to somebody else’s spouse, it is a crying shame that this blog even had to be written in the first place.   But, since the U.S. state that gave us unilateral no-defense divorce back in 1969 is also the state where the abundance of “grace” flows, and from where certain mega-church multimedia superstar ear-ticklers hail, and the divorce rate in said state is now reaching 70%, and since some of these celebrity hirelings also happen to run seminaries in this slip-shod manner without the slightest qualm of James 3:1, this sad duty must be carried out by SIFC and other faithful messengers.

We began this series of blogs by first establishing Jesus Christ’s core truth in Matthew 19:6 about the lifelong indissolubility of the covenant marriage of our youth, and rigorously applying each of the five basic principles of sound hermeneutics to that scripture passage:  Content, Context, Culture, Comparison and Consultation.    If you missed that installment, please start there.

Having done that, we will now do the same with each of the most egregiously mishandled passages that apostate theologians and church leaders seek to water down or refute that unpalatable truth with.    You may see these same scholars dutifully applying these principles to other biblical topics,  but when it comes to this one, they’ve never heard of “Herman”.      We will tackle these in subjective order of damage to the church and society, doing the worst of them first, the ones that trap people in a life that the bible makes clear will send them to hell if they don’t repent and sever the illicit “marriages”.    Hijacking a message intended for the betrothed, certainly has its appeal for those who have married somebody else’s spouse (and / or do not want to forgive their own), especially when the Apostle is saying “stay as you are”.   Context is everything, and obvious context is more than everything.

The Principle of CONTENT:
As we’ve done in all of the previous posts in this series, let’s go back to the Greek manuscript and the literal syntax of the passage, and look closely at some of the key words, and the verbs with their tenses to be clear on Paul’s meaning.

1Cor7_25(source:  www.scripture4all.org)

Verse 25:
Peri de                           tōn   parthenōn   epitagēn                 Kyriou         ouk  echo    gnōmēn         de            didōmi     hōs              ēleēmenos

Περὶ   δὲ                         τῶν παρθένων    ἐπιταγὴν             Κυρίου            οὐκ  ἔχω       γνώμην         δὲ             δίδωμι   ὡς                 ἠλεημένος

Concerning moreover the virgins a commandment of [the] Lord          not  I have   judgment          however I give         as     having received mercy

hypo     Kyriou       pistos           πιστὸ
ὑπὸ      Κυρίου       πιστὸς         εἶναι

from   [the] Lord trustworthy     to be


Verse 26:

Nomizō        oun touto   kalon   hyparchein   dia                     tēn   enestōsan      anankēn       hoti         kalon

Νομίζω         οὖν   τοῦτο καλὸν   ὑπάρχειν     διὰ                     τὴν     ἐνεστῶσαν   ἀνάγκην ,     ὅτι           καλὸν

I think   therefore this   good                   is     because of       the
present   necessity         that     [it is] good

anthrōpō     to     houtōs     einai
ἀνθρώπῳ   τὸ   οὕτως       εἶναι
for a man           as [he is]   to remain

Verse 27:

Dedesai                                       gynaiki                     mē   zētei       lysin   lelysai apo                                             gynaikos                      mē   zētei   gynaika

δέδεσαι                                      γυναικί ?         μὴ   ζήτει     λύσιν    λέλυσαι ἀπὸ                                                        γυναικός ?     μὴ     ζήτει   γυναῖκα .

have you been bound to a wife (woman)             not   seek   to be loosed have you been loosed from  a wife (woman) not  seek a wife(woman).

 

So who are these  παρθένος   (parthenos)   whom  Paul was counseling to “remain as they are?”   And what precisely is a “wife” here?

According to  Strong’s exhaustive concordance parthenos are:  “a maiden, virgin; extended to men who have not known women.”     According to  Thayers:  a man who has abstained from all uncleanness and whoredom attendant on idolatry, and so has kept his chastity“: Revelation 14:4, where see DeWette.  In ecclesiastical writings, one who has never had commerce with women; so of Joseph, in Fabricius, Cod. pseudepigr. Vet. Test. ii., pp. 92, 98; of Abel and Melchizedek, in Suidas (10 a. and 2450 b.); especially of the apostle John, as in Nonnus, metaphorically, ev. Joann. 19, 140 (John 19:26).

Is there any way in the world they can be someone whom God has previously made one-flesh (σὰρξ μία sarx mia) with another–against whom they’ve committed  chorizeto and  apoluo , according to Matt. 19:6?       Is Paul addressing the adulterously remarried and urging them to stay as they are?

So then,  how can a virgin be bound to a wife?    How can he be loosed from a wife?    We need to move on to the CONTEXT study to answer that.


The Principle of CONTEXT:
Paul was writing in response to a letter full of questions from the Corinthian church body about the place of marriage in the church.    He’s doing so after dealing with immorality, specifically the use of prostitutes in chapter 6, and the fornication between a young man and his stepmother in chapter 5 necessitating church discipline.  In dramatic fashion Paul has just ended chapter 6 by reminding us that in Christ our bodies do not belong to us;  we used to be fornicators, adulterers, sodomists and idolators, but now we are justified and are being purified,   Our body is the temple of the Holy Spirit with which we’ve been permanently sealed once we accepted the bride price of that justification.    Keeping in mind that there were originally no chapter breaks in Paul’s letter (added by bible editors), he then seques into chapter 7 by also reminding us that when the Lord made us permanently one-flesh (Matt. 19:6) our bodies also came to belong to our original, covenant husband or wife.

Paul proceeds to answer those marriage questions by partitioning off and addressing each status group very specifically.    Therefore, as we read 1 Corinthians 7, we must pay careful attention in each section to who he’s talking to.   We also must keep our cornerstone verse firmly in mind, (Matthew 19:6) and the one-flesh joining that can only be unjoined by death (as Paul confirms in ending this very passage, verse 39, as well as Romans 7:2-3).   For example, when Paul says “to the married“,  he would be referring to that one-flesh original covenant relationship, whether or not there was a purported “dissolution” under civil law.

Paul starts to address the questions concerning the “unmarried” and widows in verse 8:

But I say to the unmarried and to widows that it is good for them if they remain even as I.    But if they do not have self-control, let them marry; for it is better to marry than to burn with passion  (NASB).

Here the term agamois (unmarried) is different from parthenos (virgin).     It certainly includes virgins, but also includes those who have been put away, who may or may not have a living, estranged spouse.   Based on Matthew 19:6, Romans 7:2 and 1 Cor. 7:39, it cannot mean that the marriage bond is dissolved if both original spouses are living.   It is noteworthy that 1 Corinthians 7 is the only book of the bible where the term agamois is actually used.    This term cannot mean,  for those who have irrevocably been made one-flesh with a spouse who is still living, that lustful desires now justify “marrying” another person and staying in an ongoing state that Jesus called adulterous on three separate occasions.    Paul starts out by saying “it is better for a man not to touch a woman.”    And Jesus says in Matthew 5:29-30, “if your eye or your hand ensnares [entraps] you, rip it out / off and cast it away” rather than be thrown into hell with a whole and intact body.

12654218_1678118972427516_7970617867512649034_n
(Greek:  skandalizó   σκανδαλίζω )

{Modern English translations take the considerable liberty of adding the translation phrase “with passion” to the literal and supportable phrase “burn“,  thereby losing the unfashionable original connotation consistent with Matthew 5:29-30, 1 Corinthians 6:9-10, Galatians 5:19-21 and Jude 23.   Faithful older bibles simply say “burn”.]

Once we’re back to a faithful understanding that this is an admonition about avoiding hell, rather than merely avoiding our addicting lusts, we should be able to readily see that it does no good at all to simply exchange one path to hell for another, hence the latter part of verse 8 is addressed to the never-married and to the widows (divorced or otherwise), and not to those whom Paul tells us just 30 verses later – as does Jesus, that they are subject to their one-flesh marriage bond until a death severs it.

That being the case, then how do we explain how Paul can be speaking in verse 27 about virgins being bound to a wife?  (And unlike verse 15, this is indeed based on the term dedetai (deóδέδεσαι  for marriage bond).   We’re back to the centrality of the Hebrew kiddushin (betrothal contract – ketubah) for the explanation.  If only contemporary pastors would teach this very rich area, understanding of the indissolubility of holy matrimony would be greatly enriched, but they are loathe to do it.

Once a ketubah marriage contract proposal was accepted and the bride price paid, the bride became the legal wife of the groom approximately 12 months before the groom returned for his bride and consummated the marriage.   If the bride committed fornication (played the harlot) during this time, or lied about her virginity and it was discovered on the wedding night, she was brought before the priests and stoned to death unless her parents could produce the “tokens of her virginity” in the form of bloody bed sheets.     However, harlotry was not the only cause for seeking dissolution of the binding arrangement.   Other traditional (Mosaic) reasons may have included disease such as leprosy developing during the betrothal period, discovery of too-close a consanguinity, a bleeding disorder, and other causes short of provable infidelity (however, the arrival of Jesus eliminated all of the ceremonial uncleanness laws, made the elimination of capital punishment for allegations of adultery permanent).    The only way in all those cases to legally dissolve a ketubah was a writ of divorcement.   If the betrothed wife died before the wedding, was put away for fornication or some other cause, the virgin man was now loosed, not yet made one-flesh with his former bride, otherwise he was legally bound to the ketubah.

It’s also helpful to look at the verses 17 – 24 immediately preceding verse 25, where Paul is still addressing the married-but-not-intact,
“Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk…”,
just before he shifts to address the not-yet-married, or “virgins”.     He likens being called while in the married state and having it cause marital separation or alienation, first to circumcision (symbolic of Hebrew citizenship) or uncircumcision (Gentile citizenship).   Next he compares it to slavery.   None of these compared conditions are intrinsically immoral nor against God’s law –  a hugely important point.   All of these conditions are generally beyond the disciple’s control, though never beyond God’s power, nor possibly the disciple’s influence.
By contrast, choosing to marry another person while being estranged from a living one-flesh spouse, or choosing to remain married to someone else’s one-flesh spouse, is intrinsically immoral and violates God’s law.   It is fully within the disciple’s control to repudiate and turn from this ongoing state of sin, as traumatic as that requirement might be.   Nothing in all of chapter 7 gives any support for either entering into, or remaining in, this profoundly sinful condition.    Just imagine Paul saying, “were you called while entrapped in sex trafficking?…do not seek to be free”   or “were you called while in a homosexual civil union?  do not seek to be released” !

The verses that follow verse 27 allow the eligible to enter into holy matrimony, without giving the ineligible any license to marry adulterously.    However, all are warned not to become too comfortable with this present world, and to seek first the kingdom of God because the world is transitory.    Always in marriage, we are to love the Lord more than our spouse, then love our spouse out of love for Him.   Anything else constitutes idolatry, which gets to the heart of why remarriage while having a living covenant spouse is immoral and a hell-bound offense, if not fully repented.

The Principle of CULTURE:
Corinth was just the sort of hyper-sexualized culture that our Western culture has degenerated to in the past few decades.   Premarital fornication, especially prostitution was rampant.   Serial polygamy due to free and easy civil divorce was also epidemic.   Some in the church were pushing a reactionary asceticism, even for the married.   There were also those in the church who were of Jewish background who were betrothed under the traditional Hebrew kiddushin contract and were questioning whether it was  less godly to carry out the contracted marriage.   In addition, there were those who became Christ-followers while already married, and they wondered if they could be a true disciple while unequally-yoked.    Paul addresses each of these groups in turn in his letter, in response to the questions he had received.

A single temple in Corinth was reported to have 1,000 legal prostitutes, both male and female, while a young Corinthian man typically did not marry until age 30.   Using prostitutes until that time was legal and considered a normal expectation .   Quoting from Sharon L. Fitzhenry’s book, Jewish Marriage, Biblical Divorce and Remarriage, page 30,

Idol worshippers believed that they could join with the gods through sex with sacred prostitutes. Greco-Roman society encouraged young men with no other outlet to resort to prostitutes and slaves, but Paul warned, “Abstain! Avoid!” What? know ye not that he which is joined to an harlot [porne] is one body? . . . Flee fornication” (1Co 6:16-18).

In chapter 5, Paul rebukes a young man for living with his father’s wife (apparently, his stepmother).   It is unknown whether the father’s absence was due to death or divorce, nor whether the father’s marriage to this woman was also adulterous because it followed a previous divorce, all possibilities.   What is said is that there was such “fornication as was not found even among the pagans”, and Paul demanded that they put this man out of the church (which seemed not to realize the need to administer church discipline, and had to be told to do it.)

The Principle of COMPARISON
Scripture must always be interpreted in light of all other scripture on the same topic, and accomplished in such a way that there is no contradiction.    All canonized scripture is equally-inspired.  The Holy Spirit cannot contradict Himself.    Where there appears to be an inconsistency, disciplined investigation must continue until the source of the error is proven, and until scripture again aligns.   All of the relevant Old and New Testament scripture passages must be considered, and appropriate rigor demands that none be ignored as “analogy”, or dismissed as “hyperbole”.

We established earlier Matthew 19:6 as the cornerstone scripture for comparison (Part 1 of our series) before accepting a particular interpretation of any other other scripture.

So they [that is, the man who leaves FATHER and MOTHER to be joined by GOD to the wife of his youth] are no longer two, but one flesh.  What therefore God has joined together, let no man separate.

In the same disciplined, hermeneutic approach as we’re pursuing here, we substantiated the following unchangeable facts from this passage:

(1)  from the point God joins husband and wife, they cannot be unjoined as long as both live

(2) God actively and instantly creates the joining

(3)  God commands and decrees that no act or law of men has any power or authority to unjoin holy matrimony.

Therefore,  we must reject any interpretation of 1 Corinthians 7:26-27 that conflicts with these three immutable truths.    This alone should immediately rule out remarriage while having a living, estranged spouse as part of the mix.    Our holy, righteous God does not participate in a “marriage” where one of the spouses is still joined and covenanted with the spouse of their youth.    In other words,  the “joining” (gluing) of Matthew 19:6 is not replicated for legalized adultery even if a pastor performs the ceremony, any more than He would “join” two homosexuals as one-flesh who stand up in front of a pastor willing to perform a “wedding” over them.

Matthew 19:6 / Mark 10:8-9  –  established by the divine, instantaneous act the irrevocable reality of the one-flesh relationship, and its permanent inseverability by any act of man.     Since it is God who performs this miracle of one-flesh joining, and since it is never in His holy character to break covenant or enter into a competing covenant, this is never replicated in a union of the type that Jesus called adulterous in Matt. 5:32b; Matt. 19:9b and Luke 16:18.

Matthew 5:32b; 19:9b; Luke 16:18 –   Citing the King James version here, because virtually all modern English translations wrongfully omit the phrases, “whoever marries one who has been put away commits adultery” and “causes her to commit adulteryfrom Matthew 19:9, due to the deliberate choice of the bible translation team to translate a faulty and incomplete manuscript.   These are three separate occasions where Jesus redefined the popular understanding of adultery from the patriarchal view (going into somebody else’s civil current wife) to marrying anyone’s divorced partner of either gender under any circumstances.

Romans 7:2-3; 1 Corinthians 7:39  –  Two pronouncements of Paul, echoing each other, that only death dissolves the covenant of holy matrimony and frees a previously married person to marry another.    On what basis was Paul saying this, if not Matthew 19:6, and the other exceptionless instances where Jesus is calling marriage to a divorced person adultery?     We add that it is in these two verses that the actual Greek word  (dedetai (deo) for marriage bond IS used:

A wife is bound for as long as time may live the husband of her if however shall have died the husband free she is to whom she wills to be married only in the Lord.  7:39

Gynē DEDETAI (deo) eph’ hoson chronon zē ho anēr autēs ean
de koimēthē ho anēr eleuthera estin hō thelei
gamēthēnai monon en Kyriō

Γυνὴ δέδεται ἐφ’ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς ἐὰν
δὲ κοιμηθῇ ὁ ἀνήρ ἐλευθέρα ἐστὶν ᾧ θέλει
γαμηθῆναι μόνον ἐν Κυρίῳ .
(1 Cor. 7:39)

Luke 14:26 –  Although chapter 7 begins with the counsel that to avoid sexual immorality, every believer should possess their own one-flesh covenant spouse [literally, the one “that is theirs / of them“], it does not follow that anyone is entitled to a sexual relationship.   Whether in an intact marriage or not, Christ-followers must each take up their cross and follow Him, loving Him most and their spouse second after that.   Central to loving Him is obeying His commandments.   Anything or anyone else put ahead of that is idolatry, which will also cause a believer not to inherit the kingdom of God, if unrepented.
    

Matthew 18:7, 23:13, 1 Corinthians 6:9-10; Galatians 5:19-21; Hebrews 13:4 – Neither are we to interfere in any way with another person’s entry into the kingdom of God through maintaining an ongoing state of sin by willful direct violation of God’s law.  (Speaking of stumbling blocks, we’re citing the King James version here because virtually all modern English translations wrongfully omit adultery from Galatians 5:19 due to the deliberate choice of the Westcott & Hort late 19th century bible translation team to translate a faulty and incomplete manuscript, and to merge the separate single / married sins of fornication and adultery into the far more fungible “sexual immorality” in order to appear to justify civil divorce with remarriage while having a living covenant spouse.)

Hebrews 13:4 –  Jesus redefined adultery, repeatedly teaching that it was coveting and marrying someone else’s one-flesh.    This is another verse that confirms the wages of doing so and not repenting.   Adultery almost always takes people to hell in pairs, at least.   It is therefore very unloving toward that second would-be spouse to be the cause of their perdition.

Exodus 20:3,14, 16,17  – the Ten Commandments were in effect a ketubah, the written evidence of an enduring covenant between Elohim and His chosen people.    In light of how Jesus redefined man’s notion of adultery, the seventh and tenth commandments also echo our understanding of Matthew 19:6.   Pursuing an unlawful relationship is setting an object above our obedience and devotion to God, and it is directly disobeying His Son – this is idolatry!   Jesus Himself called it adultery three separate times.  It is bearing false witness against the covenant spouses involved to claim that that which only God can unjoin is unjoined and dissolved by man’s paper.   It is coveting and stealing the one-flesh spouse who belongs until death to another.

The Principle of CONSULTATION:

Origen  (248 A.D.)
Just as a woman is an adulteress, even though she seems to be married to a man, while a former husband yet lives, so also the man seems to marry who has been divorced does not marry her but, according to the declaration of our Savior, he commits adultery with her.

Innocent I  (417 A.D.)
It is manifest that when persons who have been divorced marry again both parties are adulterers.   And moreover, although the former marriage is supposed to be broken, yet if they marry again they themselves are adulterers, but the parties whom they marry are equally with them guilty of adultery; as we read in the gospel:
He who puts away his wife and marries another commits adultery; and likewise, He who marries her that is put away from her husband commits adultery.

Augustine of Hippo (419 A.D.)
A woman begins to be the wife of no later husband unless she has ceased to be the wife of a former one.  She will cease to be the wife of a former one, however, if that husband should die, not if he commits adultery.

Peter Lombard (prior to 1160 A.D.)
The marriage bond still exists between those who, even if departing from one another, having joined themselves to others.

Thomas Aquinas (circa 1225-1274 A.D.)
Nothing happening after a marriage can dissolve it: wherefore adultery does not make a marriage cease to be valid.  For according to Augustine, “as long as they live they are bound by the marriage tie, which neither divorce nor union with another can destroy.

Isaac Williams (1802-1865)
‘What therefore God has joined let not man put asunder.’   Here our Lord sets aside the letter of Holy Scripture, in one case, in the passage in Deuteronomy, (which He speaks of as the command of Moses,) on account of the higher law of Christian holiness and perfection…and therefore this passage in the book of Genesis not only is spoken, as St Paul says it is, of the Sacramental union betwixt Christ and His Church, but also does signify that marriage is itself of Divine sanction, and the union formed by God, and necessarily indissoluble as such…for if God has joined, man cannot put asunder.

R.A. Torrey (circa 1890)  – Moody Bible Institute
“Look at this legalized adultery we call divorce.  Men marry one wife after another, and are still admitted in good society, and women do likewise.  There are thousands of supposedly respectable men married to other men’s wives, and thousands of supposedly respectable women married to other women’s husbands.”

7:25-35 Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.

I suppose – I think; I give the following advice.

For the present distress – In the present state of trial. The word “distress” (ἀνάγκην anagkēn, necessity) denotes calamity, persecution, trial, etc.; see Luke 21:23. The word rendered “present” (ἐνεστῶσαν enestōsan) denotes that which “urges on,” or that which at that time presses on, or afflicts. Here it is implied:

(1) That at that time they were subject to trials so severe as to render the advice which he was about to give proper; and,

(2) That he by no means meant that this should be a “permanent arrangement” in the church, and of course it cannot be urged as an argument for the monastic system.

What the “urgent distress” of this time was, is not certainly known. 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.

It is good for a man so to be – The emphasis here is on the word “so” οὕτως houtōs; that is, it is best for a man to conduct “in the following manner;” the word so referring to the advice which follows. “I advise that he conduct in the following manner, to wit.” Most commentators suppose that it means “as he is:” that is, unmarried; but the interpretation proposed above best suits the connection. The advice given is in the following verses.

26. I suppose—”I consider.”

this—namely, “for a man so to be,” that is, in the same state in which he is (1Co 7:27).

for—by reason of.

the present distress—the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ’s prophecy (Mt 24:8-21; compare Ac 11:28).

I suppose therefore that {u} this is good for the {x} present distress, I say, that it is good for a man so to be.

(u) To remain a virgin.

(x) For the necessity which the saints are daily subject to, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh forced them to it.

I suppose, therefore, that this is good,…. The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that were single to continue so; his reason for it follows,

for the present necessity; by which is meant not the shortness of life, and the necessity of dying, when husband and wife must part, upon which trouble ensues; nor the various sorrows, cares, encumbrances, trials, and exercises that attend a conjugal state, as bearing and bringing forth, and bringing up children, provision for the family, &c. which are common to all, and at all times more or less; but the present time of persecution, under which the churches of Christ were; agreeably the Syriac version reads it, , “because of the necessity of the time”, or season: using the very Greek word in text; as the Targumists (q) also have frequently adopted it into their language, and use the phrase , “an hour, or time of necessity”, for a time of great affliction and distress, just as the apostle does here; because this was the present case of the Christians, he thought it most prudent for such as were single to remain so; since as they were often obliged to move from place to place, to fly from one city to another, this would be very incommodious for married persons, who might have young children to take care of, and provide for; see Matthew 24:19 upon a like account, the Jewish doctors advise to the same the apostle here does (r);

“from the day that the empire is extended, which decrees hard decrees upon us, and causes the law and the commandments to cease from us, and does not suffer us to circumcise children; it is right that we agree among ourselves, , not to marry, and beget children:”

I say it is good for a man so to be; to remain unmarried, to live a single life, to be a virgin; for the word “virgin”, as here used, relates to men as well as maidens, and denotes the single state of either. The apostle does not add, “even as I”; as he does in 1 Corinthians 7:8 which seems to confirm the conjecture already made, that he was not a bachelor, but a widower; otherwise he would doubtless have enforced this advice by his own example, as before.

(q) Targum Jon. & Hieros. in Genesis 22.14. & xxxviii. 25. & Targum Sheni in Esth. v. 1.((r) T. Bab. Bava Bathra, fol. 60. 2.

26. the present distress] The literal rendering of the word here translated distress is necessity, and it is so translated in 1 Corinthians 7:37. But it frequently in the New Testament, as in the Septuagint, has the sense of distress, as in St Luke 21:23; 2 Corinthians 6:4; 2 Corinthians 12:10; 1 Thessalonians 3:7. Here it means either (1) ‘the great tribulation’ which was to precede our Lord’s coming (see St Matthew 24.; St Mark 13.; St Luke 21.; Revelation 7:14), or (2) the general distress and anxiety which attended the profession of Christianity in those times.

so to be] “thus to be,” as explained in the next verse.

1 Corinthians 7:26. Διὰ τὴν ἐνεστῶσαν ἀνάγκην, for the present distress) The famine in the time of Claudius, Acts 11:28. It was very long and severe, especially in Greece. Therefore this counsel of Paul was, partly at least, suited to the time.—ἀνθρώπῳ, for a man) This term is intended to apply to both sexes.—οὓτως, so) as he is [in the same state in which he is]: comp. 1 Corinthians 7:27.

Verse 26.I suppose. St. Paul only states this modestly, and somewhat hesitatingly, as his personal opinion. For the present distress; rather, on account of the pressing necessity; in the urgent and trying conditions which at the present moment surround the Christian’s life, and which were the prophesied “woes of the Messiah” (Matthew 24:3, etc.). For a man; rather, for a person – whether man or woman. Be to be; that is, unmarried. The words are not improbably a quotation from the Corinthian letter. Otherwise we might explain the “so” to mean “as he is – whether married or unmarried.”

In this case, none of the scholarly commentators, nor any of the early church fathers pointed to any support for the divorced to remarry on account of 1 Cor. 7:26-27,  for the obvious reason that this passage addresses only the never-married.   To construe it otherwise directly conflicts with the core teaching of both Jesus and Paul, that to marry again while having an estranged living spouse was entering into a state of ongoing adultery.

For though we walk in the flesh, we do not war  according to the flesh,  for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses.  We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ….   2 Corinthians 3-5

 

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