Conclusion
Jewish law allowed for divorce on almost any ground. The biblical
reference for this was Deuteronomy 24:1-4 and especially the Hebrew
words "erwat dabar." In the time of Christ, the only
question which burned in the minds of the Jews was on what ground
or grounds a man might set the Law (Deuteronomy 24) in motion.
This very question divided the rabbis, the people, and the Pharisees
who heard Jesus.
At the time of Christ, however, there were principally two schools
of thought on the interpretation of Deuteronomy 24:1. The followers
of Shammai were strict and rigorous interpreters of the Law of
Moses, and they read "erwat dabar" as "uncleanness
of behavior," emphasizing "uncleanness." These
words imply the meaning of "some
indecency," or "some improper nudity." Consequently,
the Shammaites held that a man could not divorce his wife unless
he found her guilty of a specific kind of sexual immorality (usually
thought to be adultery by the Shammaites). On the other hand,
the school of Hillel was more lax in its interpretation. Being
more lenient, the Hillelite interpretation enjoyed greater popularity
(how like today!). Nevertheless, opposition between the two schools
of thought remained strong. It is easy to understand, then, why
the Pharisees, when they came tempting the Lord about this matter,
asked Him if it were acceptable for a man to put away his wife
"for every cause." They hoped to force the Lord to take
a view which would support a lower moral standard or one that
would make Him less popular with the people.
This was the historical situation into which the Lord's teaching
was cast. The permission for divorce (at least under the Mosaic
Law) was unquestioned in the minds of the Pharisees. It is important
to remember that none of the rabbis prohibited divorce; the only
question was over the acceptable ground or grounds for divorce.
No wonder the teaching of the Lord Jesus Christ was so startling.
Although there are many problems and questions connected with
these exception clauses, certain things have become clear. It
is clear that Jesus' teaching was startling to His hearers. Their
reaction shows that they understood that the standard which Jesus
gave was high. They realized clearly that the permanent law of
Christ was so severe in its obligations, that, fearing when there
should be no possibility of putting a complete end to the marriage
union, the wisest course of action would be to avoid marriage
altogether. The disciples reasoned that if it is impossible to
acceptably put away a spouse, no matter what trials might come,
then few ought to get married. In reply, the Lord does not say
that celibacy is to be preferred. Yet the very fact that the disciples
even suggested it shows that they understood Jesus' permanent
teaching (and not merely the exception clause teaching) to be
something startlingly different from what they knew in Judaism.
There is not the slightest hint that they exaggerated the force
and strictness of His teaching. Not only was this doctrine startling,
but it was more rigid than any accepted Jewish standard of that
day. His standard was higher than both the religious and political
law of His time.
Jesus, instead of taking sides with either the school of Shammai
or that of Hillel, leads His hearers back to the original commands
and principles of marriage. He shows that marriage is a permanent
relationship. He further shows that divorce was a concession and
permission made only to those under the Mosaic Law who had hard
hearts toward the Lord. In other words, the Lord removes divorce
as an acceptable possibility today. It must be clear from what
has been said that this writer believes that Jesus does not permit
divorce for any acceptable reasons at all for anyone today.
"There are standards involved for those who by faith desire
to be Christ's disciples and experience His joy in fullest measure
(John 14:20,23; John 15:1-11 ; John 17:13). Jesus' disciples did
object to His firm and strict stand on divorce and remarriage.
Their incorrect attitude made the attractiveness of marriage contingent
upon the possibility of divorce. The disciples had an anthropocentric
outlook as do many today. They felt that their designs for their
own well-being had to be better than their Creator's design just
communicated to them via the Messiah Himself. But divorce and
remarriage were clearly not better for them according to His teaching.
He said that these things were committing the sin of adultery.
All who would be Christ's disciples are called to uphold, declare,
and
obey God's highest standard of marriage. All disciples of the
Lord are called to stand absolutely against divorce just as they
are called to lay down their lives for their friends (John 15:13).
Though the standards appear to be impossible, our Lord would say
to us, `With men this is impossible, but with God all things are
possible' (Matthew 19:26). He calls each of His disciples to a
life of grace and faithful dependence upon Him so that He might
bring about His own image in us whether He uses a good marriage
or a difficult marriage to accomplish this end."
Many times, those who seek divorces simply feel or think that
they have run out of resources to resolve the problems in their
marriages. If, however, they will work on their own personal walk
with the Lord, the Scriptures promise grace, power, and wisdom
to be obedient to Him (I John 5:1-3; John 14:15,21,23,24; Philippians
4:13; Hebrews 2:16; Hebrews 4:16). At other times, Christian people
have succumbed to the world's philosophy that we should always
do what makes us happy. As a consequence, some Christians have
viewed happiness as a goal to reach. Scripture, of course, presents
no such view of happiness even with regard to marriage.
"To talk of a right to happiness is to delude oneself. Happiness,
when it is attained, is a gift or result from God. It cannot be
attained, nor can human life be fulfilled, where there is conflict
with God's stated will or a defiant refusal to see that true happiness
and fulfillment lie only in a primary commitment to God's kingdom
and righteousness."
The Biblical necessity of understanding
the above principles with respect to marriage and divorce is especially
poignant. If Christians desire the perfect will of God more than
anything else, especially with regard to marriage, God promises
that an abundant life will follow (John 10:10). These principles
are universal and binding at all times. It would take an extremely
explicit and incontrovertible statement in Scripture to say that
there is even one exception to these principles. Such an explicit
statement is not to be found anywhere in the Word of God. There
are numerous universal, trans-dispensational principles regarding
divorce which mitigate against it (Malachi 2:14-16; Mark 10:6-12;
I Corinthians 7:10-11). There are universal, trans-dispensational
principles of marriage that speak of the permanence of the marriage
bond which supersede dispensational boundaries as well as which
provide clear teaching vis-a-vis the exception clauses (Malachi
2:14 with Ecclesiastes 5:4-5 with Ephesians 4:25 with Romans 13:9;
Genesis 2:24 with Deuteronomy 6:4-6; Ephesians 5:31-32; Romans
7:2-3;1 Corinthians 7:10-11; I Corinthians 7:4; example of Hosea).
There are universal, trans-dispensational principles of the Christian
life which cannot be set aside by any exception clauses without
making the word of God contradict itself (Ephesians 5:22-29;1
Corinthians 13:1-8;1 John 4:7-8; Romans 5-5; Galatians 5:17-23;
Romans 8:28; Philippians 4:8- Romans 14:7,16; Ephesians 6:4; Philippians
2:13; Ephesians 4:30-32; Luke 17:3-4; II Corinthians 5:7; 1 Corinthians
6:1-6;1 John 5:17;1 John 3:4; Proverbs 10:12; Proverbs 17:9; Philippians
4:4; I Thessalonians 5:16-18; Ephesians 5:20; Luke 1:37, Matthew
19:26; Luke 18:27; Genesis 18:14; Jeremiah 32:17,27; Job 42:2;
1 Corinthians 10:13; Philippians 4:13).
"When God established marriage, He did not restrict its standards
just to Christians. Marriage is the basic social structure for
all people. The Pharisees were not Christians, yet Christ declared
that they were responsible to obey God's marriage laws. John the
Baptist condemned Herod for violating God's marriage laws, and
it is obvious that Herod was not a Christian (Matthew 14:3-4).
In I Corinthians 7, Scripture deals with
the problem of a Christian's marriage with a non-Christian. It
is understood that the marriage took place when both were non-Christians.
The Scripture teaches that every effort should be made to continue
that marriage even though one partner is still unsaved. In I Peter
3, God gives further instructions to Christian women on how to
win their unsaved husbands to Christ. Here again, God is reinforcing
the validity and permanence of marriages which took place prior
to salvation."
Apart from a limited number of really hard cases -- and is not
the grace of Christ sufficient even in these -- the real motive
behind most divorce cases in which Christians are involved is
the sinful desire to be free to marry someone else or at least
to be "free" from a "problem mate."
"Jesus did not come to lay down a new 'law' on His disciples,
one too strict for them to bear. He gave them a holy moral standard
which, by God's grace, He expected His disciples to fulfill and
obey. Christ came to give freedom, not for divorce and remarriage,
but for marriage in its creational design and command. Jesus'
disciples have the power of the indwelling Spirit and no longer
have (or no longer should have) hearts of stone when it comes
to fulfilling God's commands."
God's final word and dispensation for Christians today on the
matter of divorce is found in I Corinthians 7. These are God's
words, and they settle the questions that exist regarding the
exception clauses. There is no allowance whatsoever for divorce
in God's plan for the Christian today. Only during the Law period
when the hearts of the people of Israel were hardened did God
permit this temporary change to His original principles. No amount
of theological juggling or exegetical gymnastics can remove the
clear fact that the preponderance of Biblical data teaches clearly
that God's will and command is one man (male) for one woman (female)
until death. God's ideals do indeed square with the human situation,
or perhaps one should say that the human situation ought to "square
up" with God's ideals. Violation of God's standards produces
multiple problems for mankind. Violation of these standards and
ideals is sin. Living with divine power as a constant fact in
the Christian's life means living with reconciliation as a constant
attainable goal. This makes the possibility and reality of a permanent,
God-pleasing marriage a practical and attainable goal even for
sinners.
The Lord Jesus made it clear in the Matthew passages that Moses
permitted divorce only because of the hardness of people's hearts.
Divorce was allowed, permitted, or tolerated under the Mosaic
Law, but it was never endorsed as God's best plan for marriage.
It was a permissive regulation and concession during the dispensation
of the Mosaic Law which was designed to help check a vicious practice
common in pagan nations and which had infected even the nation
of Israel.
Should those in whom the love of God is shed abroad (Romans 5:5)
regulate their married lives on such a basis? Most certainly they
should not! If they try to hide behind this Mosaic permission
(concession) for hardheartedness, they appeal to a situation incompatible
with their relationship to God. Especially is this true in the
post-Mosaic Law (current Church) era of today. Yet some are trying
to see how far they can stretch the long-suffering of God in this
matter.
When the Pharisees tried to trip up the Saviour with regard to
the subject of divorce, He reminded them of the original principles
regarding marriage and divorce. In discussing what Moses had written
concerning divorce, the Lord Jesus used the word
'fornication' rather than the word 'adultery.' As has been shown,
the word fornication, as used in the Scriptural contexts, was
a particular sin of immorality committed before a legitimate marriage
was fully established. In most cases, though, one must remember
that even under the Law the sin of fornication was usually punishable
by death. A man and woman guilty of adultery, which involves illicit
sexual relations after marriage, were without exception to be
put to death.
Christians can take their choice. They can fit themselves into
the original and permanent purpose and commands of God, or they
can become hard of heart. The legal authorities in Israel began
to allow divorce for almost any excuse. The majority of people
in Israel paid little attention to Moses' regulations. As a result,
Israel became as "modern" as Christians today who have
deviated from God's standards.
However, a truth from what has been said earlier needs to be emphasized.
Throughout this study of divorce, the author has emphasized that
divorce was permitted on the ground of fornication during the
time of the Mosaic Law. He has also emphasized that Christians
today are no longer under the Mosaic Law. The book of Galatians
was written for the specific purpose of teaching this truth (cf.
Galatians 4:21 with Galatians 4:30-31 with Galatians 5:1). When
a statement like this is made, some misunderstand and think that
if Christians are not under the Mosaic Law, then they are free
to do whatever they want. It is important to realize that one
is not freed from the Law of Moses in order to be lawless but
in order to give the law of Christ an opportunity to operate in
his life. Even though a Christian today is not under the Mosaic
Law, he is under the rule of grace (a much higher and stricter
law). Consequently, it is this author's firm conviction that there
are absolutely no grounds for divorce for Christians today.
What if people divorce anyway? The holy Scriptures declare a gospel
of forgiveness for murderers and a gospel of forgiveness for adulterers,
divorcers, and remarriers. A church can have forgiven murderers
like Saul of Tarsus sitting in the congregation, and honor them
and love them and use them in Scriptural ways. Churches can have
forgiven adulterers, divorcers, and remarriers in their midst
as well. God's forgiveness is just that broad. However, Christians
do not solve the problem of divorce by making marriage a light
thing. They certainly do not solve the problem by making divorce
a light thing. What they do when they have to confront divorce
is that they emphasize the awesome power of God to help people.
They emphasize the marvelous grace of God to forgive people and
they emphasize His readiness to accept those who have sinned upon
repentance. God does this for anyone who will repent of his sin
and receive Jesus Christ as his personal Savior.
There are indeed differences of opinion on what the Bible teaches
concerning marriage and divorce. None of these differences of
opinion affects a person's eternal salvation. But either a person
believes that divorce is acceptable for some reason or reasons,
or he believes that it is absolutely never acceptable in God's
sight. Those who know Christ should be serious about interpreting
the Scriptures carefully and correctly. They should then determine
to honor the Lord Jesus Christ in all that they do. The author
contends that this can only be done by holding to, standing for,
declaring, and applying the Scriptural truth that there are absolutely
no acceptable grounds in God's sight upon which a Christian today
can seek or obtain a divorce.
