WOMAN-MAN’S COMPLETION
by
W. E.
Best
WEBBMT
P. O. Box
34904
Houston, Texas 77234-4904 USA
Copyright © 1986
W. E.
Best
Scripture quotations in this book designated “NASB” are from the NEW AMERICAN STANDARD BIBLE, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, and 1977 by the Lockman Foundation, and are used by permission. Those designated “translation” are by the author and taken from the Greek Text. All others are from the King James Bible.
This book is
distributed by the
W. E. Best Book Missionary Trust
P. O.
Box 34904
Houston, Texas 77234-4904 USA
3 Man And Woman After The Fall
4 Man And Woman In Marriage
The Divine Principle Of Marriage
False Views Of Marriage Considered
5 Man’s And Woman’s
Perversion Of Marriage
The Problem Of Divorce Considered
The Problem
Of Divorce Resolved
Explanation Of God’s Divorcing Israel
6 Man And Woman Instructed
Marriage And Celibacy
Marriage
And Separation
Marriage And Happiness
Marriage And Expediency
Marriage And
Remarriage
Fornication And Adultery Differ
8 Man And Woman In Society
Consciences Must Be Void Of Offense
Unnatural Things In A Corrupt
Society
A degenerating society demands an explanation for an ever increasing number of divorces, rapes, child molesters, murders, fornicators, adulterers, homosexuals, disobedient children, etc. The answer is wrapped up in one word, depravity. Man’s depraved nature, apart from divine restraint, goes from bad to worse: “...evil men and seducers shall wax worse and worse, deceiving, and being deceived” (II Tim. 3:13). Not only do depraved persons make it their trade to deceive others, but they themselves are deceived. Furthermore, the actions of a depraved nature change for the worse spontaneously if they are not changed and redirected for the better by God’s grace.
With the degeneration of God’s first institution, the home, society in general degenerates accordingly. Hence, the greatest contributor to a deteriorating society is the departure from God’s teaching concerning the home. God’s original teaching on any subject must never be ignored. Therefore, man and woman in the institution of marriage for life was and is God’s standard.
Although depraved men are ever learning, they are unable to come to the knowledge of the truth (II Tim. 3:7). Their human reasoning always sounds good to depraved minds. Wholesome teaching is not palatable to the unregenerate. Their ears are open to only the things that gratify their depraved desires. Hence, they choose for themselves teachers who reason from a hypothetical premise and draw an absolute conclusion from their point of view. Their depraved minds exchange exegesis for eisegesis. Exegesis is to take out of Scripture what is there, but eisegesis is to put into Scripture what is not there.
1
God is one and His plan is one. All unveiling in Scripture is God revealing Himself and His plan to man. All things proceed from Him and bring glory to Him. God’s creation of all things, with the exception of man, was designed to declare in general His being and existence: “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Rom. 1:20). “THE heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge” (Ps. 19:1, 2). God’s creation of man was intended to manifest His triunity and fellowship with him who was made in the image and likeness of the triune God. Hence, the first direct reference to a plurality in the divine nature is in the creation of man. In this nature there are three Persons distinctly subsisting; herein consists the most incomprehensible and sublime perfection of His divine being.
The creation of man is introduced in Genesis 1:26, but the making of woman was preceded by the divine declaration: “...It is not good that the man should be alone; I will make him an help meet for him” (Gen. 2:18). Nevertheless, the creation of woman is linked with that of man (Gen. 1:27), but the order of sequence is given in Genesis 2:18. The creation of woman formed a chronological incident in the history of the human race which commenced with the creation of Adam.
The words “let them” of Genesis 1:26 prove that Eve, typical of the assembly of the elect, not only was inseparably united and in fellowship of life with Adam but will with him have dominion over God’s creation. Those given to Christ in the covenant of redemption have an inseparable union with, have a present fellowship with, and will experience future dominion with the God-Man.
Every spiritually-minded person desires truth on the subject of womanhood. Therefore, Christians yearn to diligently study the Scriptures on that subject. Since God is one and His plan is one, any deviation from the original purpose of God is departure from the standard that was established at the beginning for man and woman. Consequently, to know the truth on this subject, one must begin with its origin.
Marriage did not originate in the second chapter of Genesis but in the eternal mind of the sovereign God before the foundation of the world. As earthly things were patterned after heavenly things, marriage was patterned after the divine mind. The Levitical system was built after a heavenly pattern. The tabernacle was “...a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience....It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these” (Heb. 9:9, 23). The Levitical sacrifices are often thought to provide a pattern for the sacrifice of Jesus Christ; however, this view is not the correct perspective. That would reverse God’s order. Earthly things were patterned after heavenly things. All that is of God came from Him. As the necessity of bloodshedding in the Levitical system was caused by bloodshedding in the higher realm, marriage in time was patterned after the eternal mind of God.
God took the man, put him in the garden of Eden to dress and keep it, and commanded the man. “And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him” (Gen. 2:15-18). Thus, woman’s place in the universe is revealed as being man’s helpmate. She is seen only in man. Man was given priority, not superiority, over the woman; consequently, she is to be in subjection to him. The precedence of man and the dependence of woman upon the man are established in an ordinance of divine creation. Woman was formed after man; she came from man; and she was for man to fulfill his purpose in life.
A divine declaration was made in Genesis 2:18. God declared that He would make a helpmate for Adam to satisfy his loneliness. Adam’s aloneness was incompleteness. The Lord brought every beast and fowl before Adam to be named, but all living creatures could not alleviate man’s solitariness: “And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them.... And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him” (Gen. 2:19, 20). Blessed with the gifts of God, man still lacked something. He was endowed with a nature too communicative to be without a partner. His nature required partnership for completeness. His whole being aspired to another person, a counterpart. Neither the living creatures below him nor the invisible Being above him, who had given him life, could unite their conditions with his. Adam needed another person who was not himself but at the same time was part of himself. Woman was the companion whom God gave man to enhance his existence.
A divine operation followed the declaration that God would make woman: “And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man” (Gen. 2:21, 22). Human nature was created in Adam. Then God formed or built woman out of man; thus, woman is a part of man. She was made for inseparable union and fellowship of life with man. The manner of her creation laid the foundation for the moral ordinance of marriage for all time. The woman must be dependent on the man, not the man on the woman. Circumstances, where a man is forced to be dependent on a woman because of some adversity, alter God’s original plan no more than the writing of a bill of divorcement, during the time of Moses, justified the Pharisees’ belief that this practice should continue for all ages. The Lord Jesus continually reminds us that “...from the beginning it was not so” (Matt. 19:8).
Woman’s first appearance on the scene of human history is important to the understanding of her role in human society. Woman was created in Adam. The unique feature about Adam’s creation is that there was only one man. Man’s nature is not an animal nature but a human nature. When God created the animals, He created many. There were more than one male and one female of the same species. No female animal was ever made from a male animal. Both male and female were independently brought into existence. The creation of woman was different. Adam was formed out of the dust of the ground, but woman was taken out of man. She was not a female animal brought from a male animal, but woman taken out of man. A male animal may mate with several female animals without breaking any ordinance of God, or conversely. However, that would have been impossible for Adam and Eve to have done without desecrating the ordinance of marriage and the sanctity of the ordinance. Man and woman cannot live like male or female animals without being guilty of adultery or fornication.
The Lord made a divine presentation of the woman to the man: “And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man” (Gen. 2:22). The same principle that is typified by Adam and Eve is seen operating between Jesus Christ and His sheep. Man and woman were not created apart, as the animals were, and afterward brought together. Adam was to be the inclusive head of the human race. He is the natural head of the human race, and Jesus Christ is the spiritual head of His church. All were to be derived from Adam; therefore, woman must not have an independent but a derived existence from Adam, the natural head of the human race. Her existence was derived and dependent, as the Christian’s existence is derived and dependent on Jesus Christ his Lord. This was true of Eve in a natural way and of the believer in a spiritual way.
Jesus Christ is the Head of the church; therefore, believers necessarily have not an independent but a derived existence. As soon as the divine declaration was given that Jesus Christ would build Himself a church, the divine operation was also predicted (Matt. 16:15-21). He spoke about His own death, burial, and resurrection. As a deep sleep fell upon Adam, the head of the old creation, a deeper sleep fell upon Jesus Christ, the Head of the new creation, when He died “the just for the unjust, that he might bring us to God” (I Pet. 3:18). God made a woman for Adam, and He is building a bride for His Son. When the bride, the church of Jesus Christ, is completed, God will present her to His Son (Rev. 21:2, 9). We are espoused to Christ as a chaste virgin: “...I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (II Cor. 11:2). Our marriage to Him has not yet taken place and will not until the body of Christ is completed.
When God made woman and brought her to man, Adam 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” (Gen. 2:23). Adam recognized that Eve was his completion. The word “woman” means female of the man because she was taken out of the man. Thus, woman’s position in life is revealed. She is not only a helper for man but a helper like himself. She has a secondary and dependent place. Her union with her husband is so close that he cannot disparage her without depreciating himself. Since woman was taken from man, she owes him honor and submission. Her position by creation is one of humility. Man “is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man” (I Cor. 11:7-9). Since woman is the glory of the man, she should remain hidden in him. Like the stars, man and woman differ in their glory. Each has certain peculiar and distinctive excellencies. Man is known for his courage, stability, and strength. Whereas, woman is known for her motherhood, helpfulness, and dependence. Society in general does not accept this Biblical truth; nevertheless, Christians cannot submit to the feelings of society and contradict the word of God. God’s people must have strong convictions based on eternal truth.
Woman’s place is not one of inferiority but of dependence on her husband. One who is helpmate, counterpart, and completion of man is not considered inferior. Inferiority and superiority have no place when speaking of man and woman. Woman is given to man for his good in an attitude of submissiveness. Her chief glory is the exercise of her God-given power as wife and mother. The woman’s place is in the home. She emits not her perfume except in the shade of her home. (See Prov. 31.) Her sphere there is unnoticed by the world. The noisy, flamboyant woman is looked upon as either a woman of the street or a brawler. She is properly named “the evil woman” (Prov. 6:24), “a whorish woman”(Prov. 6:26), “a brawling woman” (Prov. 25:24), “a contentious woman” (Prov. 27:15), and “an adulterous woman” (Prov. 30:20). According to her nature, God has appointed the home as her domain. She is not to teach or usurp authority over the man but to be in subjection to him. Working man is pleased to find a neat house, warm meal, and a neat wife awaiting him when he arrives home. Woman fulfills her role when she is essentially herself. The attempt to act the part of a man is a sorry decline in womanhood. As “the weaker vessel” (I Pet. 3:7), the woman has an entirely different role in life than the man.
Marriage is the greatest natural unity of man and woman: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:24). This ordinance forms the root of that love by which man loves the woman as himself and becomes the greatest type of love and life which exists between Christ and the church. This is explained by the apostle Paul in Ephesians 5. Wives are to submit themselves to their husbands as unto the Lord because the husband is the head of the wife, even as Christ is the Head of the church. The church is subject to Christ, and wives must be subject to their own husbands.
When a young man marries, he is to leave his father and mother and cleave unto his wife. The house of his father and mother must be relinquished, and the man should live and cohabit with his wife. He continues to honor father and mother. The more he knows about the new relationship between himself and his wife, the greater his appreciation for the relationship of his mother and father. His new relationship is more binding than the former. Man cleaves unto his wife, and they are one flesh.
Man is blessed with a counterpart in the creation of woman. If solitude depresses man, it is because life is solitary without a helpmate. If woman dreads living alone, it is because her life is without an aim unless she can be a helpmate. If woman was not made for man, Scripture would be meaningless and human nature would have missed its aim. This would indicate that woman has been called to one work and prepared for another. Woman cannot be true to her sex unless she fulfills God’s original plan for her. Her true purpose in life can be fulfilled only when she is divinely declared one of God’s elect and divinely prepared by regeneration. Her ultimate purpose will be fulfilled when she is glorified and divinely presented to the Bridegroom, the Lord Jesus Christ.
2
Satan was the instrument of woman’s fall, but he did not approach her by saying, “I am the deceiver.” He assumed creature likeness to deceive Eve with his subtlety. Paul used Eve’s deception to warn the Corinthians: “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ” (II Cor. 11:3). The Greek word for “subtilty” is panourgia, which means cleverness or craftiness. The first victim of Satan’s cleverness was Eve, not Adam: “...Adam was not deceived, but the woman being deceived was in the transgression” (I Tim. 2:14). Eve acted outside her God-appointed role in life. Where was Adam during that time? Eve’s insubordination to Adam made her an easy target. She was an instrument of Adam’s transgression. Furthermore, as the mother of all living, she brought reproach upon all women following her. Although woman can by God’s grace bring up her children in the nurture and admonition of the Lord, the punishments announced after the fall are not removed by the mediation of Jesus Christ. In electing grace, God removes the eternal punishment but not the temporal punishment, such as woman’s sorrow in childbirth and subordination to her husband.
Eve was disobedient when she listened to Satan. She had been taken from man and was for man, but she acted independently of her husband. She became by her independent act an open target for Satan’s craftiness. Satan’s cleverness was manifested at the very beginning of his encounter with Eve by questioning, “...Yea, hath God said, Ye shall not eat of every tree of the garden?” (Gen. 3:1). He neither asserted error nor contradicted truth but sought to put a question mark in Eve’s mind. Having dropped an evil seed of doubt into her mind, he would allow it to germinate and come forth as sin. A question by one who is tempting another is never properly motivated. The psychology of it would fill a book. Have you ever tried to gauge the power of a seemingly innocent question? The fires of suspicion and doubt can be ignited by a mere question. Anyone entertaining a discussion with a person about evident truth is asking for trouble.
Satan’s one projected question evidently caused a chain of questions in Eve’s mind. She could not forget the forbidden tree. Why would God deprive us of the fruit of that one tree? Does God not want us to gain more knowledge? Are we being deprived of our rights? Is God not interfering with our freedom? Since we are free to eat the fruit of all the other trees, why not the tree of the knowledge of good and evil? Satan’s evil question kindled a flame of doubt and was followed by fuel added to the flame: “...Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Gen. 3:4, 5). Satan progressed from craftiness, to lying, to slander, and to deception.
Eve’s mistake was being insubordinate to her husband, and Adam’s mistake was listening to Eve rather than God. God had forbidden Adam and Eve to eat the fruit of the tree of knowledge of good and evil. His injunctions include the prohibition of all that would lead to disregarding His commands. Eve’s lingering gaze incited desire for the forbidden: “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:15). The Greek word for “lust” is epithumia, which means lust or desire. Eve not only took the fruit and ate thereof, but she also gave to Adam and he ate of it. No person is satisfied to sin alone because he feels more comfortable with company. Adam and Eve learned experientially the meaning of spiritual death and that Satan is a liar. God had said, “for in the day that thou eatest thereof thou shalt surely die" (Gen. 2:17). Satan’s addition of the word “not” — “...Ye shall not surely die” (Gen. 3:4) — manifested his lying nature (John 8:44).
Eve was second in creation but first in sin: “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression” (I Tim. 2:13, 14). Although Adam was not deceived, he became the respondent rather than the aggressor. The order of the home was reversed. Nevertheless, the human race fell in Adam, not Eve, because headship pertains to the man: “For the husband is the head of the wife, even as Christ is the head of the church...” (Eph. 5:23). Adam was Eve’s head, even though he did not act like it in the fall. He was also the natural head of the old creation: “For since by man came death....For as in Adam all die...” (I Cor. 15:21, 22).
The immediate result of the fall was that Adam and Eve knew they were naked: “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons....I was afraid, because I was naked; and I hid myself” (Gen. 3:7, 10). Modern artists offend against purity in their portrayal of the Bible’s statement concerning the nakedness of Adam and Eve in Eden: “And they were both naked, the man and his wife, and were not ashamed” (Gen. 2:25). Before the corruption of human nature in the fall, Adam and Eve were not ashamed; but after the fall they knew they were naked. Their knowledge went deeper than that of skin nakedness to the nakedness of their evil souls before God. They knew they had sinned, and they were also aware that God knew they had sinned. They wore no man-made clothing before the fall, but they were not without the covering of uprightness (Eccl. 7:29). The absence of a covering is contrary to nature for the living creatures of the earth. Each bird has its plumage, and each animal has its coat. Therefore, man in his created uprightness was not without his effulgence as the ruler over the lower creation.
There are different kinds of shame—natural, gracious, and penal. After the fall, Adam and Eve manifested natural shame. Knowing they were destitute of original uprightness, they sewed fig leaves together for a covering. The natural man thinks himself sufficiently clothed if the nakedness he can see is covered from the sight of his eyes. He does not realize that God searches the heart and tries the reins (Jer. 17:9, 10; Heb. 4:13). The gracious shame of repentance is that God alone can bring all of man’s nakedness to the sight of his eyes. By grace David could say, “Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23, 24). Penal shame is that man unashamed of his sins will be put to shame by them. Persons who manifest no shame in exposing their naked bodies are not in their right minds. Mark and Luke describe a demoniac, possessing an unclean spirit, who was naked, untamable, and who lived in the burial eaves. Christ drove the unclean spirit out of the man. He was then seen “sitting, and clothed, and in his right mind” (Mark 5:15).
The glory of uprightness was changed to the shame of sin in the fall. Before the fall man possessed such emotions as love, fear, and hope. These were kept in order and peace by original uprightness. However, this order was destroyed in the fall. The same emotions remained, but their use was changed. Love for God became self-love; fear became evil; and hope was lost in distrust (John 5:42; Rom. 3:18; John 8:45-47).
Satan has turned woman’s God-given virtue into vice since the fall. The heart of the unregenerate woman is the Devil’s treasure. Instead of her desire being toward her husband, woman has become restless. Her submissiveness has been turned into domination. She has become haughty rather than humble. Her gracefulness has become flirtatious. Her love has degenerated into self-will. She seeks to glorify herself rather than her husband. She delights more in the flattery of a stranger than in the approval of her husband. Her search is for interests outside of her home.
Man cannot lay all the blame at the feet of the woman for the evil course she has taken. The actions of men and women can be traced back to Adam and Eve in the fall. Adam and Eve both sought to justify their actions by shifting the blame to another. God asked Adam, “...Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” (Gen. 3:11). Adam replied, “...The woman whom thou gavest to be with me, she gave me of the tree, and I did eat” (Gen. 3:12). Adam’s reply has a worse connotation than that of merely shifting the blame to Eve. He said, “...The woman whom thou gavest to be with me....” Thus, he accused God— “if Thou Thyself had not given Eve to me, I would not have sinned.” Adam went further than that heinous reply to add sin to sin by saying, “...she gave me of the tree, and I did eat.” His admission of sin began with accusing the woman of being at fault and concluded with God being the cause of his sin. This is typical of the average admission (not confession) today. Every time Adam opened his mouth, he added sin to sin. His was an admission, but not a confession, of sin.
Scripture clearly demonstrates that the Holy Spirit alone makes God’s word a blessing to people. Therefore, the word of God plus the Spirit of regeneration enables one not only to confess his sins but also to grow up into Christ in all things. Contrarily, the word of God without the Holy Spirit will cause one to “blow up” and try to justify himself by shifting the blame to another, like Adam and Eve did after the fall.
Scriptures give evidence that woman has been willingly exploited by the man. Lamech was the first violator of the original law of marriage; he took both Ada (name means, “he adorned”) and Zillah (name means “he wasted”) in the first polygamous relationship. He adorned Ada and wasted Zillah (Gen. 4:19). The law of marriage broken by the line of Cain was bad, but to be broken by the line of Seth was much worse. Hagar caused disturbance in the household of Abraham (Gen. 21), and Leah’s deception caused trouble in the life of Jacob (Gen. 29 ff.). The people of Israel were corrupted by the daughters of Moab (Num. 25). Since Balaam could not curse Israel, he would seek to corrupt her. This has often proven to be a more successful device. Hence, the friendliness and invitations of the world are more to be feared than its curses. The daughters of Canaan led Israel into wickedness and idolatry (Judges 3:5-7). Delilah brought shame to Samson, a willing subject. After Samson went in unto a harlot, the Philistines persuaded Delilah, for whom Samson had expressed love, to entice him in order to learn the source of his strength (Judges 16). Bathsheba, with her feminine beauty, led a willing David into adultery and murder (II Sam. 11). Jezebel led Ahab to sell himself to work wickedness in the sight of the Lord (I Kings 21). Athaliah, the daughter of Jezebel by birth and in disposition, sought to secure the kingdom for herself. She must have been the president of the “Woman’s Liberation Movement.” This wicked woman thought she had secured her position by destroying the royal seed, but Joash had escaped her bloody purpose. When she learned this, she cried, “Treason, Treason.” Poor innocent Athaliah! When the people saw she was a usurper and a tyrant, she was put to death where she had committed her bloody crime (II Kings 11). Herodias led Herod to behead John the Baptist (Mark 6). John had revealed their adulterous relationship: “...It is not lawful for thee to have thy brother’s wife” (Mark 6:18). Please observe that this statement was made after they had separated from their previous partners and married. Paul and Barnabas were persecuted because of the religious and honorable Jewish women (Acts 13:50).
3
The indissolubility of marriage is an objectionable Biblical subject in a fallen and permissive society. Opposition to the indissolubility of marriage comes from three sources: (1) persons who are contemplating divorce, (2) divorced persons trying to justify remarriage, and (3) preachers who are trying to keep everybody happy. The one thing prevalent in all three is the natural takes precedence over the supernatural. When persons look for a loophole to get out of a marriage contract, they admit the hardness of their hearts. Furthermore, they are more interested in concession than in God’s institution of marriage.
The subject of divorce and remarriage has been debated for centuries, but so has every major Bible subject. There are theologians on both sides of what appears to be a complicated issue; therefore, a person can find human support in whatever he wants to believe. However, the real question is whether one can find Biblical support for the termination of a marriage on any ground other than death. Persons on both sides of the issue think they have the support of Scripture. Hence, the final settlement of the issue awaits either the judgment seat of Christ for many Christians or the great white throne judgment for nonchristians.
Divorce has become so prevalent in modern society and even in professing Christendom that exposure to Biblical principles is absolutely imperative. However, this will solve the problem in neither society nor churches. Nevertheless, it is necessary for God-called ministers to be obedient in declaring the whole counsel of God. God alone can turn the tide of a corrupt society, and only the application of Biblical principles by the Holy Spirit in sanctification can alter the sad situation in the churches of Jesus Christ.
Marriage is a divine institution that pertains only to the earthly existence of mankind: “For in the resurrection they (men and women) neither marry, nor are given in marriage, but are as the angels of God in heaven” (Matt. 22:30). Marriage is a contract into which one man and one woman voluntarily enter; nevertheless, God holds them responsible in it. The statement “What therefore God hath joined together, let not man put asunder” (Mark 10:9) must be viewed as a divine institution. To view marriage from any other perspective does not alter the fact that it is God’s appointment. Divorce is purely human. There has been a perverted view of the institution of marriage since the fall of man, but God is no more the author of its perversion than He is guilty of man’s fall. The Greek verb for “joined together” is an aorist active indicative of sudzeugnumi, which means to yoke or join together. The aorist active is a timeless verb in this context that is used culminatively, emphasizing the finality of the action.
Marriage as a divine institution is under heavy attack today. Satan knows that his time is short. Therefore, he is presenting the world with a false christ, a false gospel, and a false spirit (II Cor. 11:1-4). Furthermore, he is proclaiming a false union of man and woman apart from the divine principle of marriage. One of the signs Christ gave of His second advent is found in Matthew 24:37-39: “But as the days of No-e were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that No-e entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” There is nothing wrong with eating, drinking, and marrying in themselves; but obesity from eating, intoxication from drinking, and unlawfulness in marriage copulations are signs of Christ’s soon return. Luke added to this a description of the “days of Lot” (Luke 17:28). One of the worst of the passions that enslaved the people of Sodom and Gomorrah was the corruption of sex. What was true then is even more true today because of the many methods employed to reach the eyes of youth and adults alike.
Those to whom the word of God has been committed are obliged to make themselves clear at the very outset concerning the required attitude of the divorced Christian who is not married, the divorced and remarried believer, the married Christian who has not been divorced, and the believer who is unmarried. (1) The grace of God is sufficient for the unmarried divorced Christian to be a spiritual eunuch for the cause of Christ (Matt. 19:12). Since the mind is the chief factor in the lust of the flesh, the believer is to set his affection on things above (Col. 3:2) and to think on spiritual things (Phil. 4:5-13). (2) The divorced and remarried believer cannot undo what has been done. Hence, “Let every man abide in the same calling wherein he was called” (I Cor. 7:20). Christians are the subjects of the two callings of grace and providence. (3) The married Christian who has never been divorced must guard against a self-righteous, holier-than-thou attitude. It is only by God’s grace you have not made the same mistake. (4) The believer who is yet unmarried must marry only a Christian with the full understanding that marriage is God’s institution for life. (See Mark 10:9; Rom. 7:2, 3; I Cor. 7:2-11; Eph. 5:22-33.)
Next to the marriage of Jesus Christ to His church, there is nothing more wonderful than the marriage of two Christian people, which is its type. Marriage, however, is not always a honeymoon experience. It has been said, “Marriage is an ocean of emotion surrounded by an expanse of expense.” The type differs from the marriage of Christ to His church in that the earthly institution of marriage has its trials and sorrows as well as its triumphs and joys. Conversely, the heavenly institution of the marriage of Christ to His church will be one eternal state of happiness and bliss.
The institution of marriage is a contract between one man and one woman for life. Since this is the divine institution of marriage, no civil or ecclesiastical body can prescribe a higher rule of morality. Lax views on marriage lead not only to social corruption but also to spiritual declension in the church.
Instruction for the divorced, divorced and remarried, married who are not divorced, and the unmarried is the same for nonchristians as it is for Christians with one exception. Since grace is given by God alone, no appeal can be made to the divorced and unmarried nonchristian whereby he or she by God’s grace can become a spiritual eunuch for the cause of Christ. God does not have two standards for the institution of marriage—one for the saved and another for the unsaved. The saved and the unsaved should be approached differently because one has a spiritual mind, and the other does not. Although the unsaved do not have spiritual minds with which to reason, God’s standard of marriage must never be lowered.
Marriage is to be held in honor by all, but it is not for all. There are circumstances that hinder marriage. Paul spoke of the “present distress [necessity]” which made it difficult for some to enter into a marriage contract (I Cor. 7:25-28). The Greek verb for “present” in this statement is a perfect active participle of enistemi, which means to be at hand or to be present. The word “distress [necessity]” is the accusative of anagke, which is a word referring to either external circumstances—such as distress, trial or persecution—or to an inward constraint or compulsion. The apostle was showing that in view of the world crisis, the unmarried man should not seek to get married. He would not commit a sin by marrying, but he and his family would have difficulty. One who is already married should not seek to be loosed from the marriage contract. The verbs “bound” (deo) and “loosed” (luo) are perfect passive indicative, which indicates settled states (I Cor. 7:27). Therefore, the verb “loosed” refers not to a divorced person but to one who has never married.
Not only are there circumstances that hinder marriage, but the divine institution is not designed for all. After Christ had given His answer to the Jews who tried to trap Him on the subject of divorce and remarriage, the disciples concluded that such teaching made the institution of marriage unadvisable (Matt. 19:3-10). Jesus Christ answered them by saying, “...All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it” (Matt. 19:11, 12).
The Greek word for “eunuch” is eunouchos, which means one who has charge of the bedchamber or one without a sexual drive. Christ spoke of three kinds of eunuchs: (1) Some were born eunuchs. They were born with a congenital sexual defect. (2) Some were made eunuchs by men. They were physically castrated (II Kings 20:18; Esther 2:14). (3) Some made themselves eunuchs for the sake of the kingdom of heaven. These were not sexually impotent. Like Paul, they were willing to be celibates in the interest of the kingdom. The eunuchs who fit one of the aforementioned categories will have no problem accepting the conclusion of the disciples that “...it is not good to marry” (Matt. 19:10).
4
There are differing views, most of which are false, concerning what actually constitutes marriage. All the opinions embraced by men can be reduced to a few major concepts. These will be analyzed in the light of Biblical data. The subject of marriage is one of the most emotional subjects to be either taught or printed; nevertheless, it must be preached and published to counteract the degrading views that most religionists and nonreligionists alike have of God’s institution. Many have corrupt concepts of marriage because they regard it as a human institution. People who have such a low view of marriage can easily believe in divorce.
Marriage is the only institution established before the fall of man. However, the blessing of marriage has been degraded by mankind in his depraved condition. Thus, the corrupted nature of mankind has been used by Satan to debase the original meaning of marriage. Although God’s original institution of marriage has been degraded, His principle of marriage remains the same for all people and for all time. God’s principles, as well as His character, are immutable.
The Divine Principle Of Marriage
Without discussing the various and contradictory interpretations of Romans 7, the point of emphasis in this study is the principle of marriage. Paul used this principle to illustrate the important doctrinal truth of the elect’s severance from the law and being joined to Jesus Christ. The apostle to the Gentiles assumed that the brethren at Rome were fully cognizant of the principle that the “law” (nomos), whether Mosaic or Gentile, has mastery (present active indicative of kurieuo, which means to rule or have dominion over) over a man as long as he lives (Rom. 7:1). The word “law” in chapter 7 is used twenty-three times and has five different usages: (1) in a general sense (vv. 1, 4-6), (2) as the bond of marriage (vv. 2, 3), (3) as the moral law (vv. 7-14), (4) as the doctrine of God (v. 22), and (5) as the principle of sin (v. 23).
Paul’s illustration of marriage is unclassified. This means marriage is neither assigned to a certain category nor restricted because of certain conditions. There is only one divine standard for marriage for all mankind: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:24). “For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man” (Rom. 7:2, 3). Three things must be observed in Paul’s unclassified illustration: (1) The marriage union is bound by law. The tense of the verb “bound” is important. It is a perfect passive indicative of deo, which means to bind. Paul’s use of the perfect tense signifies that the woman has been bound by the marriage contract, and she will remain thus as long as her husband lives. The indicative mood confirms the reality of the verb’s action. (2) The marriage bond is dissolved only by death: “...if her husband be dead, she is loosed from the law of her husband.” The particle “if” (ean) is a third class condition used with the subjunctive “dies” (aorist active subjunctive of apothnesko, which means to die), indicating a possibility. The Greek verb for “loosed” is a perfect passive indicative of katargeo, which means to render null, to abrogate or cancel, or to free from. Hence, upon the death of her husband, the woman has been made free and stands free from all obligations of the marriage. The words “bound” and “loosed” are perfect passive indicative verbs. The perfect tense refers to the completed action with a resulting state of being. (3) The woman’s second marriage is made possible by her husband’s death.
The legality of remarriage by one who has been “loosed” by the death of his or her mate in Paul’s illustration must be considered in relation to the Biblical truth he was proclaiming. As there are many false religious unions, there are many illegal marriages. Paul had shown that every person is united to the law from which he cannot divorce himself. One who thinks he can be joined to Jesus Christ while bound by law or tradition is deceived. This would be an illegal union, but there is no unlawful union in the family of God. (See Mark 7:1-13.) The apostle did not use an illustration that was ineffective. As death alone can free one from the bond of marriage, death to the law that has dominion over a person must precede his union with Jesus Christ.
The principle of marriage is a lifetime contract from which none can divorce himself. Any Christian who has made the mistake of divorcing and remarrying before God saved him will not resent the truth presented on this subject. God’s union of Adam and Eve is the established principle for all time: “Therefore shall a man leave his father and his mother, and shall cleave [be glued together] unto his wife: and they shall be one flesh” (Gen. 2:24). Paul was aware of this principle, and the Holy Spirit inspired him to categorically state it in Romans 7:2-3. Whatever is stated in any other passage of Scripture cannot contradict this principle.
There is no contradiction between references where divorce is mentioned and references where the Biblical principle of marriage was first established (Gen. 2:24) and later confirmed by the Holy Spirit through Paul (Rom. 7:2, 3). One would be foolish to think the inspired apostle botched his illustration. Those who look for a loophole to satisfy their selfish desire run to three verses of Scripture (Matt. 5:32; 19:9; I Cor. 7:15). They fail to explain why “except for fornication” is used only by Matthew and refuse to show that divorce and remarriage are not under consideration in I Corinthians. These Scripture passages will be dealt with extensively in subsequent lessons, but that is not the purpose of this study. This lesson is to point out that neither the Lord Jesus Christ nor Paul could contradict himself.
The following erroneous reasons, which are palatable to a promiscuous society, have been given for divorcing and remarrying: (1) When one is saved, he is free to remarry no matter how many times he has been married before he was saved; this is based on all sin of the Christian being under the blood (Rev. 1:5). (2) Fornication or adultery gives the innocent person the right to remarry (Matt. 5:32; 19:9). (3) The desertion of a married believer by the unbelieving partner gives the believer the right to remarry (I Cor. 7:15). (4) Divorce dissolves the marriage relationship, giving the divorced person the right to remarry (Deut. 24:1-4). (5) Since death breaks the marriage contract, it can be broken (Rom. 7:2, 3). Thus, while it may not be legitimately broken, it can be illegitimately broken. If divorce secures nothing more than legal separation, the persons involved would be deprived of the remedy for the lack of self-control expressed in I Corinthians 7:2.
This unchaste society is anxious to quote the law of Moses in defense of its promiscuity. Why does it fail to look at the penal side of the law? The following things should be considered: (1) Under the law, adultery did not give the innocent mate the right to divorce. The law condemned the guilty person to death (Lev. 20; Num. 5). Hence, death, rather than adultery, terminated the marriage. (2) Under the law, adultery is not mentioned in the matter of divorce. (3) Under the law, Moses suffered divorce in the case of fornication (Deut. 24). The purpose of Moses’ legislation was to regulate and thus to make less severe what he could not fully control.
Divorce overlooks the very nature established in marriage: (1) Divorce subverts the provision ordained by God for an orderly home. Marriage is an arrangement for life, and divorce opposes that arrangement. (2) Divorce destroys the provision of nature for the welfare of children for which both father and mother are needed. (3) Divorce leaves no opportunity for repentance and reconciliation. (4) Since divorce is contrary to God’s original order, man, whether preacher, lawyer, or judge, must not originate a different arrangement.
Contrary to the Biblical teaching on the subject of marriage, a well-known “Christian psychologist” said three things must be considered in a marriage relationship: (1) intelligence, (2) education, and (3) religion. One can expect the order given by most psychologists to be contrary to Scripture. According to the aforementioned psychological order, before a young man or woman thinks about getting serious with each other, they should have an IQ test. If they are not on the same level of intelligence, they should stop seeing each other. Furthermore, on the first date, a young couple should make sure they are on the same educational wave link. According to most psychologists, the couple should then think about religion. Their opinion is that religion follows intelligence and education because it is of lesser importance. Religion in which men profit may come last, whether it is Judaism or any other man-made belief (Gal. 1:14); but religion which is pure and undefiled before God must take precedence over everything (James 1:27). The Greek word for “religion” in Galatians 1:14 is ‘Ioudaismos, which means Judaism; but the word “religion” in James 1:27 is threskeia, which means religion or piety. This Greek noun is used only four times in the New Testament (Acts 26:5; Col. 2:18; James 1:26, 27). The adjectives “pure” and “undefiled” distinguish true religion from worthless ritualistic practices. Hence, psychologists may be permitted to place worthless ritualistic practices last; but Christianity based upon the objective truth of God must take precedence over intelligence and education. When persons are rightly related to divine truth, everything else will fall into place. On the other hand, a couple may have much in common intellectually, but the absence of relationship to divine truth will lead to serious problems.
False Views Of Marriage Considered
The following is a discussion of the false views of marriage embraced by people today:
FIRST—Marriage is one of the seven sacraments of the Roman Catholic Church designed primarily for propagation. The word “sacrament” is not a Biblical word, but it is derived from the Latin word sacramentum. Hence, the word “sacrament” has come into use in ecclesiastical and theological language to indicate religious events. Roman Catholic theology has fixed the number of sacraments on the basis of its view that they constitute a series of supernatural acts that infuse supernatural grace into all of life from beginning to end. Her theology affirms that the sacraments are outward (visible) signs instituted by Christ to give grace. Their seven sacraments include baptism, confirmation, penance, holy eucharist, holy orders (the sacred duties of bishops, priests, and other ministers of the church), matrimony, and extreme unction. They allege that the sacraments are the seven mouths into which the stream of divine life of grace, which has its spring in the cross of Christ, empties itself in the wilderness of human existence. Therefore, Roman Catholics believe that sacraments possess efficacy because they are acts of Christ Himself.
Our purpose is not to discuss all seven sacraments of the Roman Catholic Church. They have been mentioned to show that marriage, according to Romanism, is a means of conferring grace upon the marrying couple. Baptism and penance are called sacraments of the dead. They were made to give God’s life to souls which are dead in sin. Baptism is for pre-baptismal sins and penance is for post-baptismal sins. Since Roman Catholics believe supernatural grace given in the sacrament of baptism can be lost through mortal sin, they devised the sacrament of penance for restoration to a saved standing. The other five sacraments are called the sacraments of the living. Their purpose is to give more grace to souls already living in a state of grace. Hence, marriage, according to the Roman Catholic Church, is a sacrament for those who are living (members of the Roman Catholic Church) who desire to have more grace bestowed upon them. What a shame that the pope, cardinals, bishops, and priests miss out on this added grace! Although these religious leaders claim to be married to the church, there is no Scriptural proof that any of God’s redeemed were married to the church. But, there is Biblical proof of the redeemed in the church being espoused to Christ as chaste virgins (II Cor. 11:1-4). The Bible gives no evidence of religious leaders being married to the church. But Scripture teaches that the church which is espoused to Christ will be married to Him in the future (Rev. 19:7).
God’s principle of marriage is highly esteemed by those who have the proper respect for the One who instituted it. However, some make marriage to mean more than Scripture allows. It is neither a means of more grace nor is it designed primarily for propagation, which involves the idea of mating. Mating being the primary purpose of marriage is a low view of the divine institution of marriage. Marriage includes the propagation of the human race, but it means more than that.
To say that matrimony is the sacrament by which a baptized couple (man and woman) is indissolubly bound for life and by which they receive grace to perform their duties must be examined. One will miss the thrust of the statement if he ignores the Roman Catholic meaning of baptism. According to Catholicism, baptism by the Roman Catholic Church alone is valid. This is the reason a mixed marriage between a Catholic and noncatholic may be annulled, and the Catholic mate may remarry in the church. In the eyes of Catholicism, there was no first marriage. The couple was guilty of fornication.
The Roman Catholic Church requires every Catholic to be married in the presence of an authorized priest and two witnesses. A Catholic whose ceremony is performed by either a justice of the peace or a protestant minister is not married, but lives in sin. God will not forgive him unless he is married by a priest. If this is impossible because one of the mates refuses, the other should separate, even though children may be involved. Catholics are forbidden to be present at a noncatholic ceremony. They are also forbidden to send gifts to a Catholic who is married at a civil or noncatholic ceremony. If the marriage takes place at a religious ceremony and the Catholic person attends, he is excommunicated.
When Roman Catholic teaching on the subject of marriage is taken to its logical conclusion, there were no true marriages from Adam and Eve to Peter—who they claim was the first pope. Did God who instituted marriage before the fall reinstate it by committing it to the Catholic church? There is nothing in the New Testament about either the sacrament of marriage or its being made valid by the clergy. Therefore, men who do not speak according to God’s word are in spiritual darkness (Is. 8:20; I Pet. 4:11).
SECOND—In Mormon theology, marriage is a sacred union, divinely ordained. Under the authority of the Mormon priesthood, marriage is believed to be not only for life but also for eternity. They teach that two types of marriage are possible: (1) Temple marriages are performed by only a few men delegated with such authority. (2) Bishops and other officers may perform ordinary civil marriages. Their opinion is that those married in a temple are sealed to each other for eternity, and they will have the privilege of completing the full measure of their existence by having a posterity as innumerable as the stars of heaven. Whereas, those not married in a temple are married for time. Their marriage will be dissolved by death, and they will be single in eternity. They will live as angels but not as gods.
Mormons claim that until the time of Joseph Smith, marriage ceremonies performed by ministers stated “until death do you part.” However, with the revelation God gave to Smith, the Lord showed that the marriage covenant should be for both time and eternity. Their opinion is that “until death do you part” is a man-made doctrine. They assert that provision has been made for the dead. Living children can be vicariously married for the dead parents, even as they can be baptized for them. They are persuaded that with this fact, Mormons have something not only for which to live but also for which to die because God has promised the restitution of all things.
This heretical institution declares that although polygamy was sanctioned by revelation from God, Mormons admit that they will comply with the ruling of the United States Supreme Court. In this case, “revelation” does not mean much to Mormons. Observe the difference between them and Paul (Gal. 1:10-12; Acts 26:19).
Scripture plainly states that marriage is for man’s benefit in time: “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (Matt. 22:30). Hence, the saints in heaven will be like the angels in one respect—not married. As angels do not have children, neither will glorified saints in eternity. Hence, the idea of the posterity of Mormons who marry in a temple being innumerable as the stars is the wishful thinking of perverted minds.
The Mormon’s interpretation of Christ’s answer to the Sadducees is contradictory to their claim that children can be vicariously married for their dead parents. They say what Christ meant was that in the resurrection there will be no marrying or giving in marriage because the marital status must be settled before that time. If the marriage status is settled before the resurrection, how can children be vicariously married for them after the resurrection?
THIRD—Marriage is a union in which two persons become one flesh. Love not only is the marriage of the affections but is also two bodies coming together in copulation, thus becoming one flesh. Marriage, therefore, is no mystical supernatural bond. Hence, the idea of a spiritual bond that cannot be broken creates a mythical bond that does not exist. The same bond of one body and one flesh is used to speak of one who is joined to a harlot and of a man joined to his wife. Therefore, this cannot be a spiritual bond. Those who advocate that the union is physical inform us that marriage is capable of being put asunder because it is an agreement between a man and a woman. They explain that marriage is not two agreements made one so that if one mate defaults, the other lives as though he or she is married forever; furthermore, one of the mates in a marriage contract can default because Christ said, “What therefore God hath joined together, let not man put asunder” (Matt. 19:6).
The first thing to be observed in the aforementioned view of marriage is the meaning of “one flesh.” This term is used by God at the institution of marriage (Gen. 2:24), by Jesus Christ when discussing the subject of marriage with the Pharisees (Matt. 19:5, 6; Mark 10:8), and by Paul when talking about an illegal copulation (I Cor. 6:16) and when discussing marriage (Eph. 5:31). God’s original institution of marriage provided for man and woman—not man and man or woman and woman. Moreover, no allowance was made for either polygamy or divorce. Attraction for the opposite sex is a natural part of God’s creation, but attraction for more than one woman or for a person of the same sex is unnatural. The unnatural relationship is the fruit of sin. Contrary to the opinion of our sin-sick society, unnatural relationships are not other forms of life-style that must be recognized. Our generation is filled with people who are “Without natural affection” (II Tim. 3:3). The Greek word for this statement is astorgos, which means devoid of natural affection. Paul used this same adjective in Romans 1:31. (See Rom. 1:24-31.) Thus, astorgos covers every kind of unnatural relationship, whether it is a homosexual relationship, having a multiplicity of women or men, or whatever.
The “one flesh” of Genesis 2:24 describes copulation in lawful marriage, but Paul used the same term to describe an unlawful sex union: “What? know ye not that he which is joined to an harlot is one body? for two, saith he, shall be one flesh” (I Cor. 6:16). This proves that marriage is more than copulation. If this were not true, one would be married to every person with whom he or she has had an unlawful sexual relationship. Paul warned the Corinthians about the misuse of their bodies which belong to the Lord. Therefore, believers must flee sexual impurity because that would be sinning against their own bodies. The whole person—spirit, soul, and body—belongs to Christ. Since the immaterial part of man has been redeemed, he must mortify his material part as long as he is a resident in time. The body will be redeemed in the resurrection.
There is more to marriage than lawful copulation. Judging from the manner of life of a sin-sick society, one would be led to believe that sex is the most important ingredient in marriage. There are several unions to be considered in a marriage contract:
1. There is the union of affections. The marriage of affections must not be confused with lusts. When a man and woman marry to legally satisfy their lusts, they are headed for big trouble. There is a lot of living in between the times when sexual passions are relieved. The word for “burn” in I Corinthians 7:9 is a present passive infinite of puroo, which means to be inflamed with passion. Unsaved people have natural but not agape love, which is the stronger of the two. The natural affection of two Christian people united in love for each other is reinforced by the love of God that has been shed abroad in their hearts (Rom. 5:5). True love destroys selfishness. Christians recognize that man and woman are the two halves of God’s image and there is no higher mode of living on earth than that of husband and wife in the Lord. Hence, their union is a type of Christ and His church. Persons who are united by only natural affections cannot understand this spiritual truth.
2. There is the union of commitment to each other in what we call engagement. Paul used the word “espoused,” an aorist middle indicative of harmodzo, which means to espouse or betroth (II Cor. 11:2). The middle voice indicates Paul’s interest in the Corinthians. His responsibility was to train and prepare them for marriage. To the Jews, this union of commitment was as binding as the actual marriage. Engagement should be a vital part of the marriage process of two people who have expressed the union of their affections for each other.
3. There is the union of marriage. This occurs when the man and woman who have expressed their love for each other and have committed themselves to each other by becoming engaged are joined in legal agreement. Jesus Christ was preeminent at the marriage in Cana. He added joy to the occasion by providing wine, the symbol of divine joy. Apart from Christ, human joy will soon fail because there is no lasting joy outside of Jesus Christ. Marriage was the first institution ordained by God, and Christ’s first miracle was performed at a marriage. The institution of marriage is the most beautiful analogy to the relationship of Christ with His church. As man existed before the woman, Christ existed before the church. As woman was made for man, the church is being made for Christ. Furthermore, as Christ loved the church and gave Himself for her, man is to love his wife and care for her.
4. The two are made one flesh by copulation. However, copulation does not constitute marriage. It is only one, but not the most important, ingredient of marriage. Marriage is consummated before copulation, or else Scripture would not say, “...there was a marriage in Cana of Galilee...” (John 2:1). The Greek reads gamos (a wedding or marriage festival) egeneto (aorist middle indicative of ginomai—actual point action past time). Furthermore, Joseph and Mary were referred to as man and wife before they came together (Matt. 1:18-20). A union without the bond of affection plus marriage would be no different from being joined to a harlot (I Cor. 6:15, 16).
The idea of marriage consisting of mutual agreements between man and woman, one or both of which may be broken, fails to prove that God’s unchanging principle of marriage is severed. One who takes the view that marriage is nothing more than a human institution could believe that marriage consists merely of two mutual agreements. However, one who considers that God must be regarded in the marriage contract admits that the institution of marriage is of God. God’s institution of marriage remains the same regardless of the unfaithfulness of either or both of the mates involved in a marriage contract. Marriage is more than the bond of affections between a man and a woman which is consummated by a legal bond. What about the law of God? (Rom. 7:2, 3).
FOURTH—God has nothing to do with the marriage of unsaved people because true marriage is a symbol of Christ and the church. Contrary to this assertion, when two unsaved people are united in marriage, God binds them in an indissoluble bond. The information that Christ gave the Pharisees in Matthew 19:3-9 and Mark 10:1-12 was to the unsaved (Matt. 23:13-33). Hence, marriage is a permanent monogamous relationship for saved and unsaved alike.
The fall of man had no more effect on God’s original principle of marriage than on man’s responsibility. The appeal made today by many is that apart from grace man has no ability to comply with God’s original law of marriage. Their purely human reasoning is that what marriage ought to be and what it is are two different things; furthermore, marriage is not a god to crush man but God’s provision for fallen man. Contrary to this erroneous appeal, the following things are true:
1. Scripture is clear that no man in his depraved condition is either willing or able to comply with God’s righteous principles. Hence, he is not only unable to be willing but unwilling to be able.
2. God has made provision in grace for the elect. All informed Christians recognize that this does not release the nonelect from personal responsibility.
3. The original institution of marriage before the fall no more releases the nonelect from the principle of marriage than the fall releases them from responsibility. The immutable God has established divine principles from which He can never change, and marriage is one of those principles. God’s righteous laws are for the elect and the nonelect. Therefore, if the nonelect are not responsible before God’s righteous laws, the door is wide open for every kind of evil for them. This kind of conclusion is in direct opposition to Holy Scripture: “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God” (Rom. 2:4, 5). “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb. 13:4).
5
MAN’S AND WOMAN’S PERVERSION OF MARRIAGE
The first perversion of the divine principle of marriage recorded in the Holy Scriptures came from the line of Cain. Lamech, a descendant of Cain, was the first to break God’s institution of marriage by introducing the sin of polygamy (Gen. 4:19-24). Since Lamech’s name means “bringing low,” one should have no problem understanding that everything with which the descendants of Cain were involved would be below the divine standard. One woman for one man did not satisfy the evil heart of Lamech. Hence, he took unto himself two wives, Adah and Zillah.
Adah and Zillah were the first two women involved in a polygamous relationship. Adah means “he adorned” or “ornament.” She gave birth to Jabal, whose name means “a stream” and Jubal, whose name means “he will be carried.” Zillah means “he wasted” or “shadiness.” She bore Tubal-Cain, whose name means “thou wilt be brought of Cain,” and his sister Naamah, whose name means “pleasantness.” The women in the line of Cain came into greater prominence in world recognition than the women in the line of Seth. They were city dwellers and spent more time adorning their persons, as Adah’s name indicates. Hence, they gave themselves to the cultivation and practice of feminine allurements. That which had its beginning with Adah and Zillah has increased to an alarming degree in our modern, sin-sick society. Many of the advertisements today use the flattering appeal of women to attract customers to their respective products, and silly women enjoy being exploited in that manner.
The commentary on Lamech’s polygamous relationship is shocking. He brought Adah low by adorning her. He brought Zillah low by wasting her; this concluded in her daughter’s temporary pleasantness. Worldly adornment and allurement are a waste because they give only temporary pleasure. Hence, the pleasures of sin are for only a season. What is time in comparison to eternity? By a God-given faith, Moses “refused to be called the son of Pharaoh’s daughter” and chose to suffer with God’s people; he knew that the pleasures of sin were only temporary (Heb. 11:24, 25). Unlike Moses, Lamech did not have God-given faith that could penetrate the fog of depravity and see “him who is invisible” (Heb. 11:27). The faith of God’s elect can see beyond the temporal to behold the eternal Christ and to esteem His riches greater than all the temporary pleasures and treasures of time. The reward of grace is internal, external, and eternal. Conversely, the pleasures of sin are internal and external but short-lived. A poet described the pleasures of sin: “Pleasures are like poppies spread—you seize the flower, its bloom is shed; or like the snowfall in the river—a moment white, then melts forever.”
Breaking God’s law of marriage leads to all kinds of evil. This was evidenced in the life of Lamech, and it is obviously manifested in today’s society. Reference is made within the context of Genesis 4 to Lamech’s murders and his taking refuge in Cain’s crime. He justified himself to his wives, perverted God’s forbearance, and boasted of immunity from punishment for crimes superior to that of Cain: “And Lamech said to his wives, Adah and Zillah, listen to my voice, You wives of Lamech, Give heed to my speech, For I have killed a man for wounding me; And a boy for striking me; If Cain is avenged sevenfold, Then Lamech seventy-sevenfold” (Gen. 4:23, 24 NASB).
Many people in today’s promiscuous society live immoral lives and say, “God loves everybody.” The present age makes the time of Lamech appear mediocre. The frequently mentioned “new morality” is a manifestation of Jude 8: “Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.” The context of this statement by Jude must not be overlooked. He had just made reference to Sodom and Gomorrah and those who indulged in gross immorality. He then said that in the same manner, the dreaming ones defile the flesh, reject authority, and rail at majesties. Promiscuity is “Having eyes full of adultery, and that cannot cease from sin...” (II Pet. 2:14). Hence, judgment against sin and condemnation are ignored.
Although the actions of depraved people continue to go from bad to worse, the principles of a holy law and a righteous judgment remain the same: “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge” (Heb. 13:4). The Greek word for “honourable” is timios, which means precious, esteemed, dear, valuable, or honorable. There is no verb in the Greek text— timios ho gamos. Where no verb is expressed, the indicative, rather than the imperative, is understood. This is not a command to make marriage honorable. It signifies that marriage is highly esteemed; furthermore, “the bed undefiled” —kai he koite amiantos. Both subjects are without verbs and are to be understood factually (indicative mood). Conclusively, marriage and the bed are both honorable. The phrase “in all” is restricted because neither marriage nor the bed is held in high esteem by some, as the last part of the verse proves: “...but whoremongers [plural of pornos, which means a fornicator or an impure person] and adulterers [plural of moichos, which means an adulterer] God will judge.” While wicked men scoff at righteousness and judgment, God’s holy wrath is being treasured up against them until the day of His wrath and the revelation of His righteous judgment (Rom. 2:4, 5).
The institution of marriage must never be denied. Paul warned about seducing spirits who forbid marriage in the last days: “NOW the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils [demons]; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth” (I Tim. 4:1-3). Paul’s warning against seducing spirits’ forbidding marriage condemns the celibate vow taken by the clergy of the Roman Catholic Church. The Greek word for “forbidding” is a present active participle of koluo, which means to hinder, restrain, or prevent. The word of God does not prevent marriage for those He calls for the ministry. The bishop is to be “the husband of one wife” (I Tim. 3:2). The Greek text reads mias gunaikos andra, and the literal translation is “of one [mias, genitive singular feminine of heis, which means one] wife [gunaikos, genitive singular of gune, a married woman or wife] husband [andra, accusative singular of aner, a male person of full age and stature or a husband].” The same Greek construction is used for deacons except that it is plural for husbands (andres) (I Tim. 3:12). Some say I Timothy 3:2 and 12 forbid the bishop and deacons to have more than one wife at a time; thus, they believe the verses refer to polygamy. However, I Timothy 5:9 shows that the meaning goes further than that of polygamy. The same Greek construction is used for a “widow” (chera) enrolled for specific duties, who must not be under sixty years old, having been a “one” (henos, genitive, singular, masculine of heis—one) “husband” (andros, genitive singular of aner—husband) “wife” (gune, a married woman or wife). This proves that the Scripture teaches that an elder or bishop should be a one-wife husband and not that he should have one wife at a time.
The enrollment — “number” (present passive imperative of katalego, which means to select, to enter in a list, or to enroll) — of a widow means more than giving her monetary aid from the church (I Tim. 5:9). The minimum age of sixty would refute the idea of monetary assistance. She was to perform some spiritual function in the church, which is explained in Titus 2:3-5 — “The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; That they may teach the young women to be sober, to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.” The one-husband wife alone, like the one-wife husband, could set the proper example before the young women she should “teach” (present active subjunctive of sophronidzo, which means to restore one to his senses, curb, or discipline; to admonish or exhort earnestly). A widow above sixty years of age and an elder must set the proper example before those whom they teach when it comes to the principle of marriage.
Paul’s warning about seducing spirits who hinder marriage in the last days goes further than celibacy which is taught by the Roman Catholic Church. There are many today who teach free love and give no credence to the institution of marriage. They do not understand that the expression “free love” is a contradiction in terms. Love, by its very nature, is exclusive. If it is free, it is not love; therefore, if it is love, it is not free. Chastity belongs to the altar of love. Hence, on that altar a gift that is not the product of exclusiveness is unworthy. The Bible is clear on the point that sex apart from the exclusiveness of love within the marriage relationship is lust. Therefore, the Bible commands, “Flee fornication...” (I Cor. 6:18). The verb “Flee” is a present active imperative of pheugo, which means to flee, to make escape, or to shun. The imperative mood signifies a command to shun fornication.
When children and young adults begin to experience the newborn passions which ignite their curiosity, whether they learn the facts of life purely or impurely is of utmost importance. They will learn from either impure companions, Christian parents, or men of God. Where and from whom would you desire that your children learn about these important facts?
The Problem Of Divorce Considered
The harmony between the Old and New Testament teaching on divorce presents no problem. Some have reasoned that divorce was approved in the Old Testament but disapproved in the New. However, the real issue is that divorce was suffered in the Old but not permitted in the New. Hence, neither the Christian under grace nor the nonchristian can appeal to Deuteronomy 24:1-4 as a regulation for his life. Matthew’s and Mark’s accounts of the Pharisees’ interrogating Jesus Christ on divorce and His reply differ in that Matthew used the exceptive clause, “except it be for fornication” (Matt. 19:1-9; Mark 10:1-12).
Israel, rather than Moses, was blamed for the bill of divorcement. Moses “suffered” the bill of divorcement. One does not merely permit what is right and good. Contrarily, he approves and promotes it. When he permitted divorce under the law, Moses did not contradict what he had been inspired to write in Genesis 2:24. Divorce, like celibacy, was a temporary expedient that the Jews erroneously claimed as a precept.
Divorce is negative, and marriage is the positive it tries to negate. Divorce argues against, denies, and refuses to accept marriage as God’s unchangeable principle. Argument, denial, and rejection do not change the validity of God’s absolute principle of marriage. Therefore, divorce must be viewed and judged in the light of the fact of marriage.
Marriage is of God, but divorce is of man. One would be foolish to think that man invalidates what God has validated. Does man think that his divorce can nullify the existence of God’s institution of marriage? Man’s denial of the existence of the indissolubility of marriage does not make it void. Law does not negate grace; works do not nullify faith; apostasy of institutional churches does not annul the body of Christ; and man cannot invalidate God.
Jesus Christ used the immutable principle of marriage in replying to the Pharisees’ question about divorce: “The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery” (Matt. 19:3-9). The negative approach in this passage of Scripture serves the purpose of having a positive effect—no divorce by man.
The Pharisees used trick questions, trying to persuade Jesus Christ to incriminate Himself. They were testing, not tempting, the Savior by asking, “...Is it lawful for a man to put away his wife for every cause” (Matt. 19:3). This was the Pharisees’ first question because a liberal school of Jews interpreted Moses’ permissive law with a latitude to include anything that was objectionable to their fleshly desires. They thought it was clever. The liberals of today have not changed their tactics one iota. A smart aleck is detected by his questions. Christ replied by pointing the Pharisees to the original institution of marriage (Matt. 19:4-6). Following Christ’s reply, the Pharisees, feeling smug, were confident that their next question would cause the One they hated to incriminate Himself: “...Why did Moses then command to give a writing of divorcement, and to put her away” (Matt. 19:7). Characteristic of persons with only natural understanding of spiritual things, the Pharisees did not understand the passage of Scripture from which they quoted. The ignorance of persons unconscious of their undiscerning minds can be revealed to them by God alone.
The Pharisees did not understand the passage from which they quoted: “WHEN a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man’s wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance” (Deut. 24:1-4). Moses neither commanded nor approved divorce. The word “command” in Matthew 19:7 is from the Greek word entellomai, which means to enjoin, charge, direct, or command. Christ’s answer to the Pharisees manifested their defeat: “...Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so” (Matt. 19:8). The Lord Jesus Christ used the word “suffered” (aorist active indicative of epitrepo, which means to permit, allow, or suffer). This aorist verb—permitted or allowed—is used in the constative sense, which refers to the action as a whole. Hence, Moses gave no command for the husband to divorce an “unclean” wife, but he did permit the writing of a bill of divorcement (biblion, a written document) because of the husband’s hard and unforgiving heart. Furthermore, Christ pointed the Pharisees to the original principle of marriage which takes precedence over Moses’ subsequent allowance of divorce under the law. Hence, Deuteronomy was not Old Testament law on divorce but a deviation from it. This was evidenced by Moses’ permitting divorce under one condition and positively forbidding it in Deuteronomy 22:13-21, 28, and 29. Contrary to the Pharisees’ statement, Moses never gave a command for divorce. Like many today, the Pharisees did not desire information contrary to their desires.
Jesus Christ replied to the Pharisees’ question on divorce by giving the truth of marriage. The essence of marriage is that man and woman are no longer two but one. This oneness does not mean that two persons become one person, but they become one in love, purpose, spirit, and lawful copulation. Christian couples have the added dimension of strength and assurance of their one spirit because they are united by the Holy Spirit. The analogy of husband and wife being one is used of Christians having been made one in Christ; therefore, we constitute one body (I Cor. 12:12-26). Having the same love, believers are to be one in thinking and judging (Phil. 2:2; I Cor. 1:10). The oneness in marriage is severed only by death (Mark 10:11, 12; Rom. 7:2, 3; I Cor. 7:39).
Man and woman are united in marriage by mutual consent. However, God binds them by an indissoluble bond; therefore, they are not subsequently at liberty to disunite. The term “one flesh” means that the relation between husband and wife is closer than that between parents and children (Gen. 2:24). Children leave their parents, but husband and wife cannot become two again because they have been made one flesh for life.
Two thousand and five hundred years of human history passed before any reference was made to divorce. Divorce is mentioned nine times in the Old Testament, all of which apply to Israel. The Hebrew word meaning to cast out or divorce is gahrash (Lev. 21:7, 14; 22:13; Num. 30:9; Ezek. 44:22). The word signifying a cutting of the marriage bond or divorce is K’reethooth (Deut. 24:1, 3; Is. 50:1; Jer. 3:8). Conclusively, divorce is related to one nation—Israel; one dispensation—the law; and was granted for one cause—fornication. That which was permitted in Israel because of fornication was never meant to be made a rule for the church. The church is governed by the law of Christ and not by the permissive law of Moses.
Criticizing persons who hold the Scriptural view of marriage could be amusing if it were not so serious. We are accused of being legalistic while our accusers are hiding behind Moses’ permissive law for their liberal views on marriage, divorce, and remarriage. Why do they not proceed with the Scriptural teaching of these subjects and embrace the penalties of the law for fornication, adultery, rape, etc. (Deut. 22)? Everyone must make a choice of either God’s original institution of marriage (Gen. 2:24) or the way of the Pharisees who prefer the hardness of the heart route.
Divorce has caused controversy that has increased since Moses allowed the first one. The truth of the subject is not difficult for those to see who lay aside their selfish desires and fear of offending so many people because of their marital status. Since one out of every two marriages ends in divorce according to man’s law, one can understand why this subject is so volatile.
The divorce that is mentioned in Matthew 5:32 and 19:9 is on the grounds of fornication, not adultery. One must reject the assumption that the exceptive clause, “except it be for fornication,” is on the grounds of adultery committed in the consummated married state. Adultery committed in the consummated state was not a reason for divorce under the law. It was an offense punishable by death (Lev. 20, Num. 5:11-31). Although the word “fornication” has a wider use than “adultery,” there is a difference between the words that must be recognized in order to properly understand the subject under consideration. Some say “fornication” covers adultery and fornication. Others say all adultery is fornication, but not all fornication is adultery. There are some who explain that “fornication” is a generic term which describes all sexual relations outside of marriage. We want to know how Christ used the word porneia (fornication) in the exceptive clause. That will be the subject of our next study.
The Problem Of Divorce Resolved
“Fornication” is not a synonym for “adultery” in the exception of Matthew 5:32 and 19:9. In order to understand the difference between Matthew’s use and the other inspired writers’ omission of the exception, one must know the difference between Jewish customs and the customs of other civilizations. The fact that Matthew alone records the exception suggests it has a special application to the Jews. To make “fornication” (porneia) and “adultery” (moicheia) mean the same thing is untenable when both are used in the same verses (Matt. 5:32; 15:19; 19:9; Mark 7:21).
Mark and Luke do not mention the exception that is used by Matthew. They give no grounds for divorce. Matthew wrote primarily to Jews, and Mark and Luke wrote primarily to Gentiles. Since Mark’s account is more comprehensive than Luke’s, our attention will be directed to Mark 10:1-12. His record clearly evidences that Christ amplified for His disciples the subject of marriage and divorce that had been raised by the Pharisees. Two important variations are apparent in Mark 10:10-12 — “And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery” — (1) The exception for fornication recorded by Matthew is omitted. (2) The woman’s putting away her husband is added.
Divorce was permitted among the Jews during the Mosaic dispensation only for the cause of fornication. Fornication is sexual activity before marriage, and adultery is infidelity after marriage. Fornication has some resemblance to the sacredness of marriage. Hence, it is under God’s curse, but marriage is under God’s blessing. This answers the “one flesh” which is properly associated with marriage but improperly applied to fornication (I Cor. 6:16).
Fornication is an awful crime for a Christian to commit: (1) The believer is joined unto the Lord (I Cor. 6:17). (2) The fornicator dishonors the members of the body of Christ (I Cor. 5). (3) The fornicator unlawfully becomes one flesh with a harlot (I Cor. 6:16). (4) The fornicator degrades his own body (I Cor. 6:18). (5) Fornication profanes the temple of the Holy Spirit (I Cor. 6:19). (6) The fornicator dishonors the sacrifice of Christ (I Cor. 6:20).
According to Deuteronomy 22, some fornicators were put to death, but others were spared. There were two types in each category. Those put to death included whores (Deut. 22:13-21) and those who became unfaithful during the betrothal period (Deut. 22:23, 24). The exception was a slave who had less command and therefore less guilt (Lev. 19:20). Those spared included victims of rape (Deut. 22:25-27) and those who committed the sin outside the betrothal period (Deut. 22:28, 29).
The whore-type fornicator was put to death under the law (Deut. 22:13-21). Laws of chastity and marriage are addressed in Deuteronomy 22. Marriage must be founded upon fidelity. The first type of fornicator put to death was the woman who falsely presented herself to her husband as a virgin. If the husband’s accusation against her was unsubstantiated, the husband was chastised with blows (Deut. 25:2, 3) and forbidden a divorce (Deut. 22:19). The falsely accused wife emerged from the cloud of a bad name by her virginity being proven. On the other hand, if the accusation was true, the wife was stoned to death for playing the whore in her father’s house and for deceiving her husband.
The second type of fornicator put to death was the woman who was unfaithful during the betrothal period (Deut. 22:23, 24). The betrothed young woman described should have remained in her father’s house as she awaited the time of the consummation of her marriage. However, she was found “in the city” where she became unfaithful during betrothal, the first part of her marriage contract. Fornication, which is prior to marriage, is the only cause for the “putting away” mentioned by Christ in Matthew 5 and 19. Since a man and woman were viewed as “man and wife” during the betrothal period (Matt. 1:18-20), unfaithfulness during that time was an offense as serious as though it had been committed in the consummated marriage state. If Mary had been unfaithful to Joseph during the betrothal period, he would have had the right to put her away, and she would have been stoned to death.
The fornicators not put to death under the law were the victims of rape (Deut. 22:25-27) and those who committed the sin outside the betrothal period (Deut. 22:28, 29). The victim of rape, although she was betrothed, did not suffer the penalty of death. However, the rapist was put to death. The victim did not merit death, but she suffered from the experience. The man to whom she was betrothed had the right to refuse to consummate the second part of the marriage contract, that of marriage itself. Moreover, such wronged women were subsequently numbered among those involved in divorce litigation (Deut. 24:1).
Fornication committed outside the betrothal period was not without penalty (Deut. 22:28, 29). If this sin was revealed, the man had to become her husband without ever being able to put her away. Therefore, the man would be humbled by entering marriage through Satan’s gate.
Distinction between fornication and adultery is evident. They are acts similar in nature; however, they differ in relationship and degree of guilt. Some cases of fornication were not punishable by death (Deut. 22:25-29). Adulterers, apart from divine intervention, were put to death (Lev. 20:10; Num. 5:11-31; Deut. 22:22; John 8:4, 5). Adultery, unlike fornication, is sexual unfaithfulness to a married partner (Lev. 20:10). It defiles the marriage bed (Heb. 13:4). Christ mentioned fornication and adultery in Matthew 15:19 as two distinct uncleannesses. The Pharisees understood the difference between them (John 8:1-9). They used the term “adultery” to speak of the woman they caught in the act and appealed to the law of Moses for her stoning (Lev. 20:10; Deut. 22:22). On the other hand, they used the term “fornication” in their controversy over Christ’s origin (John 8:19, 41). Paul made the same distinction (I Cor. 6:9-11; 7:2; Gal. 5:19). The term “adultery” could not have been used in I Corinthians 7:2 — “Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.” Furthermore, the term “fornication” is used in Revelation to symbolize the illicit intercourse of the Christian individually and the church corporately with the world (Rev. 2:20-22). Since the church is espoused to Christ, her unfaithfulness is considered fornication (II Cor. 11:1-4; Rev. 2:20-22). The false church is symbolized as a great whore (Rev. 17); therefore, the Holy Spirit properly identified her illicit conduct as fornication.
Jesus Christ did not compare the permission of Moses with His own teaching on the subject of divorce. However, He did compare the Pharisees’ false interpretation of Moses’ permissive law to God’s unchangeable principle of marriage. The word “Whosoever” (Matt. 5:32) is governed by the antecedent “you” which restricts the expedience of divorce on the grounds of fornication to those addressed, the Jews. This is the reason Mark and Luke omit the exception — “except it be for fornication (Matt. 5:32; 19:9). The exception does not apply to the Gentiles. The importance of observing the persons to whom Christ spoke is exemplified: ”VERILY, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber" (John 10:1). The antecedent of “you” is the Pharisees of John 9:39-41. (See Deut. 4:1-13; 5:1.) God suffered the Jews’ outrage against the principle of marriage for only 1,500 years. But He is not dealing with Israel as a nation today (Rom. 11).
The granting of divorce to the Jews on the grounds of fornication was a temporary expedient because of the Jews’ hardness of heart. The Pharisees erroneously interpreted it as a precept. They said what the law never stated and interpreted it to say what they wanted. Thus, the Jews avoided the principle and the letter of the law. The only thing that mattered to them was the legality of divorce. According to Mark, Christ answered them first at their level, “...What did Moses command you” (Mark 10:3). He purposed to give new depth of meaning to the law. Hence, the Pharisees were forced to yield ground. Their knowledge that divorce was never prescribed by law caused them to change their word “command” to “suffer” (permit).
The Pharisees received the second blow from Christ when He said, “...For the hardness of your heart he wrote you this precept [entole, which means an injunction, order, direction, precept, or commandment]” (Mark 10:5). Moses’ direction was strictly a permissive instruction, rather than a categorical imperative. His concession was on the basis of “some uncleanness” a man found in his wife after he married her: “WHEN a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man’s wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD...” (Deut. 24:1-4). The Pharisees called Moses’ direction a command, but Christ called it permission. Thus, the carnal-hearted Pharisees of yesterday and today misconstrue the Scriptures and take a mile where only an inch is permitted.
The key issue of Deuteronomy 24:1-4 is the meaning of “...he hath found some uncleanness in her....” Can “some uncleanness” be so general that the Pharisees could say “for every cause”? When the Pharisees tested Christ, they asked, “...Is it lawful for a man to put away his wife for every cause” (Matt. 19:3). Was “for every cause” anything that the husband might dislike? Was the “uncleanness” of Deuteronomy 24:1 fornication? The Hebrew word for “uncleanness” means disgrace, shame, uncleanness, or nakedness. This proves that the issue disapproved by the husband was serious and not a trivial matter. Therefore, the one exception given by Christ in Matthew 5 and 19 is the only acceptable ground for the bill of divorcement granted in Deuteronomy 24:1-4.
Moses’ directive in Deuteronomy 24:1-4 established some important principles: (1) The law limited divorce to a certain uncleanness—fornication. Uncleanness was considered a just cause for divorce. It may have been either of the two kinds of fornication that did not merit death (Deut. 22:25-29). Uncleanness was less than adultery; adultery was punishable by death. Fornication during the betrothal period was as serious as adultery. (2) The man who divorced his wife on the grounds of uncleanness was not commanded to put her away; but if he did, he must give her a bill of divorcement. Before Moses gave this directive, the woman was turned out to the mercy of the world. After he gave the order, she was protected from disgrace after divorce. (3) The man who divorced his wife was not allowed to remarry her after she had been married and divorced by a second man or after her second husband’s death. Her second marriage defiled her.
The Jews’ hardness of heart caused God to turn from Israel to the Gentiles, and the Gentiles’ hardness of heart will cause Him to turn from them to the Jews (Rom. 11). The Jews were guilty of perverting the truth concerning marriage and divorce, and the Gentiles are doing the same today to a greater degree. Persons who follow the hardness-of-heart route will suffer the same consequences that Israel suffered. God is a righteous Judge.
Jesus Christ who answered the Pharisees at their own level by calling their attention to Moses proceeded by referring them to a higher level: “But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Mark 10:6-9). Christ went beyond what Moses permitted at a particular point in time to God’s timeless purpose revealed in creation (Gen. 2:24). Paul showed that the law was “added” (aorist passive indicative of prostithemi, which means to lay by the side of) only until the coming of Christ “to whom the promise was made” (Gal. 3:19). The law was no part of God’s covenant of grace and therefore modified none of its provisions. Divorce formed no portion of God’s original thought concerning marriage. Since divorce is purely human, nothing else needed to be said to the Pharisees.
The last part of Mark’s account of Christ’s discourse with the Pharisees turned from them to Christ’s answer to the disciples’ question “in the house” (Mark 10:10-12). Moses permitted divorce among the Jews on the grounds of fornication. The statement about the woman was added for Mark’s Gentile readers (Mark 10:12). Furthermore, no provision for divorce on the grounds of fornication is mentioned in the Epistles. Christ did not advocate something that was withheld from the instruction given to the churches. Conclusively, the Bible gives no grounds for divorce. It records death as the only excuse for remarriage (Rom. 7:2, 3; I Cor. 7:39). Adam could not divorce Eve without hating his own flesh. Some being lawfully one flesh in marriage condemns divorce. Everyone under the influence of Jesus Christ will sustain that which God originally instituted. This does not indicate that an adulterer, adulteress, or fornicator cannot be saved. Scripture records the salvation of such people, but the institution of marriage is not lowered.
Adultery does not sever the marriage contract. Illicit conduct by a married partner does not break that contract. Scripture proves that although men have illicit relations, their marriages remain intact. “There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I [Jacob] buried Leah” (Gen. 49:30, 31; 50:13). Abraham’s affair with Hagar did not break the marriage bond. If Jacob could have had his way, he would have called Rachel his wife because he loved her more than Leah. However, Scripture affirms that Leah, the first he married, was his wife. This same truth is also represented in Hosea and Gomer (Hos. 1-3). John the Baptist condemned Herod for marrying his brother’s wife (Mark 6:18). Please note that Herodias was called Philip’s wife after her marriage to Herod. This case of two unsaved people condemns the idea that God has nothing to do with the marriages of nonbelievers.
Explanation Of God’s Divorcing Israel
Many are saying that divorce is a Biblical concept which God through Moses regulated, rather than condemned. Therefore, their opinion is that marriage is a covenant relationship broken by divorce. They question, Did not God write Israel a bill of divorce? “And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also” (Jer. 3:8). They assert that anyone who thinks two divorced persons are still married must admit they are to continue to have sexual responsibilities. To emphasize this assertion, they ask, “Should counselors tell their clients they should maintain sexual intercourse after divorce?”
The extent to which some “Christian counselors” and others go in their human reasoning is amazing. God’s metaphorical language in His dealings with national Israel and what He suffered through Moses in the life of the people of Israel are two different things. A metaphor is the application of a word or phrase to an object or concept it does not literally denote. Its purpose is to suggest a comparison between things essentially different but alike in one or more aspects. Those who study the subject under discussion soon recognize essential dissimilarities between God and husbands and Israel and wives. They also detect some similarities between unfaithful Israel and unfaithful wives.
God told Jeremiah that He had given backsliding Israel a “bill of divorce,” but treacherous Judah had not learned anything from her sister’s experience: “The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also” (Jer. 3:6-8). Although the Jews were a people favored with peculiar privileges, they were prone to idolatry and “bent to backsliding” (Hos. 11:7).
The last good king of Judah was on the throne when God gave this message to Jeremiah. Josiah’s reign began at a very young age of eight years, but he was subjected to such teachers as Habakkuk, Zephaniah, and Jeremiah. At the age of sixteen, he began to seek after the God of David; and at the age of twenty, he began to purge Judah (II Chron. 34). Six years later a book of the law of the Lord was found by Hilkiah, the priest. The king learned from God’s book the defectiveness of his purging. Reformation motivated by either tradition or the light of conscience is inadequate. Any worthwhile purging must be by the authority of God’s word. Without the objective standard of God’s truth, everyone does what is right in his own eyes.
The figure of marriage is used of God’s covenant relationship with Israel. Therefore, marriage denotes the permanency of God’s union with the northern kingdom. Although God had granted Israel a “bill of divorce” (Jer. 3:8), He said to Jeremiah, “Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Turn, O backsliding children, saith the LORD; for I am married unto you...” (Jer. 3:12-14). Please observe the following order: (1) Israel was given a bill of divorce. (2) Israel was admonished to return unto the Lord, although she had been given a bill of divorce. (3) The Israelites were called “backsliding children”; but God said to them, “I am married unto you.” Being divorced and yet being married is interesting. The word for “married” also meant to be master or to be a husband. Where is that bill of permanent divorcement? God’s bill of divorcement given to Israel was only temporary. It was the fruit of her own sins (Jer. 3:14-25). The bond between God and Israel was indissoluble, although a temporary separation intervened. Governmentally, Israel had gone away from God. However, God never departed from His indissoluble bond with her. A future restoration will take place (Is. 50; 54; Ezek. 16).
Jeremiah mentioned three of God’s calls to Israel to return and three reasons why she should return: (1) “...I am merciful....” (2) “...I am married unto you....” (3) “I will heal your backslidings” (Jer. 3:12, 14, 22).
One of the most illustrious representations of God’s grace is revealed in Hosea’s attitude toward Gomer (Hos. 1-3). Persevering love, salvation by grace, sustenance by grace through chastening, and restorative grace are all symbolized in Hosea’s relation to Gomer. Hosea was God’s prophet in Israel’s zero hour of history. He prophesied during a time of material prosperity and spiritual degeneracy. Through Hosea and Gomer, the Lord gave Israel a picture of her history. While Israel was floundering as an impotent child, lying in a field unwanted and untended, God gave her spiritual life. He clothed her with His righteousness and caused her to flourish and prosper into a kingdom. The beauty of Jehovah was revealed through her. Nevertheless, she desecrated the blessings of God and committed spiritual whoredom (Ezek. 16). Three of the major prophets, Isaiah, Jeremiah, and Ezekiel, record much about Israel and her desecration of what God had given her.
The message of Hosea may be discerned from the names recorded in the first two chapters of his prophecy. A list of some of the names and their meanings follows: Hosea — “salvation or deliverance,” representing the love God has for His covenant people; Beeri — “my well”; Uzziah — “my strength is Jehovah”; Jotham — “Jehovah is perfect”; Ahaz — “possessor”; Hezekiah — “strengthened of Jehovah”; Judah — “he shall be free”; Jeroboam — “let the people contend or He will multiply the people” (the downfall of national Israel began with Jeroboam); Joash — “Jehovah has become man”; Israel — “he shall be prince of God”; Gomer — “completion and corruption”; Diblaim — “bunches of dried figs”; Jezreel — “it will be sown of God or scattered”; Lo-ruhamah — “not having obtained mercy, unloved, or she that never knew a father’s love”; Lo-ammi — “not my people or no relative of mine”; Ammi — “my people”; Ruhamah — “having obtained mercy”; Achor — “trouble”; Ishi — “my husband”; Baali — “my lord.”
The first three chapters of Hosea are not a parable. They are historically true. The context proves that the chapters are not in symbolic language. Hosea literally married a woman of whoredom. He has been called the prophet of persevering love. Thus, he represents the love that God has for His covenant people. God who told Abraham to offer up his son could tell Hosea to go take a wife of whoredoms and children of whoredoms. He then explained the reason for His command: “And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD” (Hos. 1:2). Through his wife of ill fame, Hosea learned Israel’s sin and what the grace of God had done for her.
God has the right to do what He pleases with His own. Consequently, He did not contradict His holiness when He commanded Hosea’s union with Gomer. Those who know the grace of God will not object to the manner in which the Lord portrays His grace. No matter what anyone has been, the grace of God is capable of delivering the elect. The Lord Jesus reminded the religious Pharisees that there was more hope for the harlots and whoremongers than for them: “...Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you” (Matt. 21:31). There is no room for Pharisaism in the life of any person. Unless an individual sees himself as God sees him, a potential whoremonger, he can never appreciate the grace of God.
The apostle Paul reminded the Corinthians that they had been fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, and extortioners. As such, they could not enter the kingdom of God. However, they had been justified in the name of the Lord Jesus and by the Holy Spirit (I Cor. 6:9-11). The belly was designed for food, but the body was not designed for fornication. Idolaters worship gods other than the true and living God. Adulterers violate the marriage bed. Effeminate persons give themselves to a soft life, filled with corrupt indulgences. The grace of the sovereign God cannot be limited by man. He saves whom He will. He saved a harlot like Rahab and a murderer like the apostle Paul. Regardless of one’s background, by grace alone he becomes a child of God.
Hosea, manifesting that he was a prophet of persevering love, took Gomer out of whoredom. Three children were born by Gomer. Observe that Gomer bore Hosea a son: “So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son” (Hos. 1:3). Scripture does not state that Gomer’s second and third children were Hosea’s (Hos. 1:6, 8). She proved to be unfaithful to him, left him, and ran after her lovers. Nevertheless, she was still dissatisfied (Hos. 2:7). Finally, according to the Jewish law (Is. 50:1; Jer. 3:8), Hosea gave her the writing of a temporary, not a permanent, bill of divorcement. The time came when Hosea disclaimed her as his wife: “Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts” (Hos. 2:2). However, he later said he would betroth her to him forever. Gomer did not marry another man. She lived the life of a whore and was sold into slavery. Hosea purchased her out of the slave market (Hos. 3:2), proving the bill of divorcement was temporary. He manifested his love for Gomer by never letting her go and remaining faithful to her while she was unfaithful to him. Hope lies in God’s faithfulness, not man’s faithfulness.
God made a covenant with Israel. His grace also made provision for the Gentiles in the covenant (Hos. 2:23). This is explained by the apostle Paul in Romans 9:21-25 and 11:12-25. The same truth is illustrated in the two adulterous women in the gospel of John. The adulterous woman brought to the Lord Jesus by the scribes and Pharisees (John 8:3-11) represents the elect remnant among Israel who shall be saved in time to come. Among the Jews, adultery was punishable by stoning to death. The Lord Jesus in grace did not condemn the woman to stoning. The adulterous woman (John 4) who had five husbands and was living with one who was not her husband portrays elect Gentiles who are saved by grace. This woman embodied all that could excite the aversion of the Jews. Her Samaritan birth rendered her an object of sectarian hatred, and her immoral life brought contempt from the Pharisees. However, Jesus Christ had no natural animosity, sectarian bigotry, professional dignity, or self-righteous hatred. He saw the woman as one whom the Father gave Him to save (John 6:37). The Lord Jesus Christ crosses all human barriers and reconciles the elect unto Himself. One of the marvels of grace is that it overcomes sectarian and prejudicial opinions. Elect Jews and Gentiles are brought into covenant relationship with God through the grace of the Lord Jesus Christ.
Gomer’s unfaithfulness to Hosea pictures Israel’s unfaithfulness to God.