Tag Archives: Is divorce allowed

“What has happened in the course of redemptive history that has made a practice that at one time was utterly repugnant to God now something that would be pleasing to Him?”

One of the troubling positions held by Christian leaders when it comes to divorce being forbidden for the unequally yoked believer is the fact that this position is 180 degrees off of God’s clear teaching for believer’s in the Old Testament era.  We have selected a few quotes from the Puritan Matthew Henry’s commentary on Ezra 10 showing the unexplained change in direction based on a single verse in First Corinthians that should have been interpreted in the light of the rest of Paul’s two letters to the Corinthian churches as well as the rest of scripture, but inexplicably this verse has been understood so as to turn God’s law upside down hence dragging the body of Christ down into a horrible position.

He (Shechaniah) advises that a speedy and effectual course should be taken for the divorcing

of strange wives. The case is plain; what has been done amiss must be undone again as far as

possible; nothing less than this is true repentance…As to us now, it is certain that sin must be

put away, a bill of divorce must be given it, with a resolution never to have any thing more to

do with it, though it be dear as the wife of thy bosom, nay, as a right eye or a right hand, other-

wise there is no pardon, no peace. What has been unjustly got cannot be justly kept, but must

be restored; but, as the case of being unequally yoked with unbelievers, Shechaniah’s counsel,

which he was then so clear in, will not hold now; such marriages, it is certain, are sinful, and

ought not to be made, but they are not null. Quod fieri non debuit, factum valet–That which

ought not to have been done must, when done, abide. Our rule, under the gospel, is, “If a

brother has a wife that believeth not, and she be pleased to dwell with him, let him not put her

away, 1 Cor. vii. 12, 13.

To this we must ask the question, “What has happened in the course of redemptive history that has made a practice that at one time was utterly repugnant to God now something that would be pleasing to Him?” Since God is immutable it falls upon these Christians, who have heretofore failed to explain this reversal, to faithfully answer the question: What transpired during the 400 years between the Old and the New Testaments to cause God to change His mind on divorce for His children married to unbelievers?  We would like to think that the church’s answer would be that nothing has changed and we repent of our position, but that has not happened.  Perhaps it is not happening because nobody has pressed the issue, because nobody is asking the question that R.C. Sproul asked in a sermon titled The Tyranny of the Weaker Brother regarding any number of God’s laws no longer being dutifully obeyed.  The question:  “What has happened in the course of redemptive history that has made a practice that at one time was utterly repugnant to God now something that would be pleasing to Him?”

In the Old Testament Law unequally yoked marriages were forbidden as God’s law states, “Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons.  For they will turn your sons away from following Me to serve other gods; then the anger of the Lord will be kindled against you and He will quickly destroy you…Therefore, you shall keep the commandment and the statutes and the judgments which I am commanding you today, to do them” (Deuteronomy 7:3-4, 11).  In the New Testament these are also forbidden marriages as God’s Word proclaims, “Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?  Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever (2 Corinthians 6:14-15)? 

Those who teach that God’s will has changed use the biblical analogy of marriage as a picture of Christ’s relationship to His bride the church, which is of course a beautiful picture.  But are not Abraham, Moses, David, Elijah and all the Old Testament saints also part of Christ’s church? The point is made that just as Christ’s union to the church is eternal so also must the union between husband and wife be eternal.  However, in making this claim do they not ignore the biblical teaching that Christ has no union with Belial nor has He any union with the sons and daughters of Belial.  If Christ is not the husband of the unregenerate, then should the saints be married to the unregenerate? Paul taught the Corinthian churches that the believer is forbidden to be bound to the unbeliever. Martyn Lloyd-Jones said that this passage specifically refers to marriage, but the vast majority of Christian leaders say, “We know that 2 Corinthians 6:14f does not apply to marriage because of Paul’s instructions in 1 Corinthians 7:12-16.” The very point we see Matthew Henry making above.

When Herod the tetrarch was in a forbidden marriage to Herodias John the Baptist did not hesitate to demand that Herod repent of his sin by divorcing Herodias.  “It is not lawful for you to have her” (Matthew 14:4).  The forerunner of Christ had no difficulty recognizing that God’s institution of marriage does not mean that God has joined together every husband and a wife.  Herod was uncovering the nakedness of his own brother by marrying his brother’s wife (Mark 6:17).  Those who marry against the will and law of God are not bound together by God.  They are bound together by man and since man bound them together man must draw them asunder in order to get right with God. 

Since God instituted marriage, He has the right to forbid certain marriages.  Those who enter into these forbidden marriages are not bound by God’s institution but rather are in sin through their unholy union.  But somewhere along the line the church usurped God’s authority over His institution and began to acknowledge every marriage union as legitimate and permanent.  Reading the Old Testament book of Ezra chapter 10 leaves no doubt that God desires divorce for marriages that yoke His children to unbelievers.  “We have been unfaithful to our God and have married foreign women from the peoples of the land; yet now there is hope for Israel in spite of this (Ezra 10:2). 

The average Christian, whose current understanding of marriage was founded upon marriage being a sacrament, would say that the hope these Israelites had must have been that they could take their forbidden marriages and use them to glorify God by loving their godless wives and showing them the love that God has put in them.  The Church’s position says that Christians must honor God’s institution of marriage by remaining in these unlawful marriages until death parts them because the wife is the husband’s body and the husband is the wife’s head.  The two have become one flesh and what God has joined together let no man separate.  Oh what a beautiful picture!  But is it really so beautiful since it is not the biblical picture? The biblical picture: Israel’s hope was shown in the following verse, “So now let us make a covenant with our God to put away all the wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God; and let it be done according to the law” (Ezra 10:3). 

God’s people, led by the eminently godly leader Ezra, made a covenant with God to divorce their unbelieving wives.  What, how can this be?  Divorce for the unequally yoked is God’s will because God forbids marriages between His children and the children of this godless world.  Why?  God instructed His people that marriage to unbelievers pulls the people of God toward the false gods of the nations. For this reason God desires that his children be bound together with one another.  God knows that the godless will drag His children into sin.  God knows that there will be no peace in the home of a believer married to an unbeliever, that the children will be heavily influenced by their unbelieving parent as they too are not yet in Christ, that the believer’s sanctification will be seriously held back, that Christian couples will not fellowship with an unequally yoked couple and that partnership, fellowship, harmony, congruity and agreement cannot exist in an unequally yoked home (2 Corinthians 6:14-16).  As our Lord Jesus Christ said, “…a house divided against itself cannot stand.”

Again we ask the Church leaders, tell us what has happened in the course of redemptive history that has made a practice that at one time was utterly repugnant to God now something that would be pleasing to Him?  Their answer is that 1 Corinthians 7:12-16 made marriage for the Christian permanent.  We have two major problems with this answer: First, it does not answer the question “what has happened in the course of redemptive history that has made a practice that at one time was utterly repugnant to God now something that would be pleasing to Him?”  Second, they incorrectly interpreted Paul’s teaching causing it to be in stark contrast to everything else he said to the Corinthians, and making it contradictory to the rest of God’s revelation on unequally yoked marriage. 

To discover the proper interpretation of 1 Corinthians 7:12-16, one that agrees with 2 Corinthians 6:14-7:1 and with the rest of scripture, see our article titled, “1 Corinthians 7:12-16 Properly Interpreted Strengthens the Case for Unequally Yoked Divorce Found in 2 Corinthians 6:14-7:1


Jesus’ Teaching on Divorce

Jesus’ Teaching on Divorce

The New Testament scriptures contain just two records of Jesus speaking on the subject of divorce.  In the first instance (Matthew 5) divorce is one of six examples Jesus provides to make a much larger point in his Sermon on the Mount.  The much larger point that our Lord was actually teaching is applicable to the entire law of God including the Mosaic provision allowing divorce.  The second instance (Matthew 19) shows the Pharisees testing Jesus by asking, “Is it lawful for a man to divorce his wife for any reason at all?”  The reader should understand that most of the religious leaders during the first century interpreted Deuteronomy 24:1-4 in such a way as to permit them to divorce their wives whenever they desired and to do so upon the flimsiest of excuses.  In most cases these men were casting their wives aside solely because they had found other women whom they preferred.  On both occasions Jesus did not teach a comprehensive doctrine of divorce.  On the first occasion the reader will see that our Lord was demonstrating what the life of a Christian would look like, and on the second occasion Jesus was teaching against the religious leader’s abusive interpretation of God’s permit to divorce.  A surprising number of biblical scholars throughout the centuries seem to have overlooked both of these important truths leading them to a false conclusion on the doctrine of divorce.

The Sermon on the Mount—Portion Found in Matthew 5:17-48  

We shall now examine Jesus’ first mention of divorce in the context of what he is actually teaching in this section of the Sermon on the Mount.  We are entirely indebted to D. Martyn Lloyd-Jones’ great book entitled, “Studies in the Sermon on the Mount” chapter twenty for the understanding that we have obtained.  Divorce is one of six examples that Jesus uses to teach a very significant Christian principle.  Jesus begins this section by making it abundantly clear that the law continues its function into the Christian era.  In regards to the law Jesus says, “I did not come to abolish but to fulfill.”  Immediately he adds, “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.”  He then warns Christians of every era not to annul even the least of the commandments for to do so would cause one to be called least in the kingdom of heaven.  And those who teach God’s laws rightly shall be called great in the kingdom of heaven.  The sad reality throughout the Christian era is that it has been nearly universally taught that Jesus annuls the Mosaic provision for divorce.  Our forefathers were neither brazen nor foolish enough to use the word “annul”, but the doctrine they espoused on divorce, which they obtained from Jesus’ statement on these two occasions, effectively annuls the Mosaic provision for divorce.

Then in verse 20 Jesus introduces the doctrine of righteousness, which is the topic of this portion of his sermon—the very topic or doctrine for which our Lord provides a most useful principle.  In verse 20 Jesus also mentions those who have been operating outside of this principle, the scribes and Pharisees.  Jesus authoritatively asserts that these will not enter the kingdom of heaven.  As antagonists of truth, they interpreted God’s laws in such a way as to appeal to their own desires.  Jesus, through the use of six examples, provides the divine interpretation of God’s laws over and against that of the scribes and Pharisees.  We cannot hope to understand Jesus’ view on divorce without first grasping the principal for which He chose these six examples of the Law.

In Martyn Lloyd Jones’ Own Words

“The first thing we must consider is the formula which He uses: ‘Ye have heard that it was said by them of old time’.  There is a slight variation in the form here and there, but that, essentially, is the way in which He introduces these six statements.  We must be perfectly clear about this.  You will find that certain translations put it like this: ‘Ye have heard it was said to them of old time”.  On purely linguistic grounds no one can tell whether it was ‘by’ or ‘to’ for, as usual, when you come to matters of linguistics, you find the authorities are divided, and you cannot be sure.  Only a consideration of the context, therefore, can help us to determine exactly what our Lord meant to convey by this.  Is He referring simply to the law of Moses, or is He referring to the teaching of the Pharisees and scribes?  Those who would say it should read ‘to them of old time’ obviously must say that He is referring to the law of Moses given to the fathers; whereas those who would emphasize the ‘by’, as we have it in the Authorized Version, would say that it has reference to what was taught by the scribes and Pharisees.  It seems to me that certain considerations make it almost essential for us to take the second view, and to hold that what our Lord is really doing here is showing the true teaching of the law over against the false representations of it made by the Pharisees and the scribes.  You remember that one of the great characteristics of their teaching was the significance which they attached to tradition.  They were always quoting the fathers.  That is what made the scribe a scribe; he was an authority on the pronouncements which had been made by the fathers.  These had become the tradition.  I suggest, therefore, that the verses must be interpreted in that way.  Indeed, the wording used by our Lord more or less clinches the matter.  He says: ‘Ye have heard that it was said by them of old time.’  He does not say ‘you have read in the Law of Moses’, or ‘It was written and you have read’.”

To compound the matter, “The children of Israel during their captivity in Babylon had ceased to know the Hebrew language.  Their language when they came back, and at this time, was Aramaic.  They were not familiar with Hebrew so they could not read the law of Moses as they had it in their own Hebrew Scriptures.  The result was that they were dependent for any knowledge of the law upon the teaching of the Pharisees and the scribes.  Our Lord, therefore, very rightly said, ‘Ye have heard’, or ‘That is what you have been hearing; that is what has been said to you; that is the preaching that has been given to you as you have gone to your synagogues and listened to the instruction.’  The result was that what these people thought of as the law was in reality not the law itself, but a representation of it given by the scribes and Pharisees…and it was almost impossible at this time to tell which was law and which was interpretation.”

So then, this portion of Jesus’ Sermon teaches a principle that will help Christians live holy and righteous lives, and it cannot be said too frequently that our Lord is unquestionably not providing six new laws for Christians to follow.  Lloyd-Jones makes the case that men love to follow simple, direct codes of conduct.  They ask, ‘what is the bare minimum that I must do in order to be made right with God?’  For this reason institutions like the Roman Catholic Church are so popular.  Catholicism says receive the seven sacraments, through the intermediary of the priest, continue in the seven sacraments and all will be well.  The outcome is that Catholic people know little about the word of God, know next to nothing about doctrine and, most tragically, know nothing whatsoever of God as He has revealed Himself in the word.  They have superstitious notions of God without the benefits of a relationship and without understanding all that He has revealed in His word and through His Spirit.  Martyn Lloyd-Jones said, “Let us once and for all get rid of the idea that our Lord came to set up a new law, or to announce a new code of ethics…It (Sermon on the Mount) is not meant to be a detailed code of ethics; it is not a new kind of moral law which was given by Him.”  In the Sermon on the Mount Jesus revealed the essence of the new man.  A new race was being created, and the members of that race would be of the essence that Jesus portrayed in the Sermon on the Mount.

Jesus’ Single Principle in Matthew 5:17-48

Dear reader, focus upon the principle that our Lord teaches in this text using the same method in which He taught it as He contrasted His divine interpretation with the religious leaders’ letter of the law interpretation.  Consider first the interpretation of God’s law by the religious leaders of Jesus’ day.

Sadducees’ and Pharisees’ interpretation of the law:

  1. Adjust one’s life to the letter of the law or interpret the letter of the law to fit one’s life.
  2. The law was provided to restrict the actions of men.
  3. The law prohibits men from doing certain things.
  4. The purpose of the law is to keep men in a state of obedience to oppressive rules.
  5. The Law is an end in itself. One to which men must strictly adhere.

Now juxtapose alongside the religious leader’s interpretation the interpretation of the Lord Jesus as presented through His use of the six examples found in Matthew 5:21-48.

Christ’s principle in five segments:

  1. It is the spirit of the law that matters primarily, not the letter only.
  2. Conformity to the law must not be thought of in terms of actions only. Thoughts, motives and desires are equally important.
  3. The purpose of the law is not merely negative, but positive: To lead us to do and love righteousness.
  4. The purpose of the law is to promote the free development of our spiritual character.
  5. The Law is a means to the ultimate end of coming to know God.

The contrast could not be sharper, on the one hand are the legal minds of Israel determining the letter of the law.  Then they declare themselves blameless as to the righteousness which is in the Law.  They then assumed the moral authority to lord it over all those who depend upon them for reading and interpreting the Hebrew text.  On the other hand, Jesus demonstrates how the law of God promotes the free development of spiritual character bringing sinners into relationship with God.  Unfortunately Christians frequently take the path of least resistance by falling into the same ruts as the Israelites.  Since Jesus used six examples to demonstrate his principle many have turned them into additional laws that must be followed to the letter.  In other words, instead of comprehending Jesus’ principle and adhering to it, they have continued a letter of the law approach and added six more laws.

Jesus was saying once Bunyan’s Pilgrim has been loosed from his burden, then he will be free to repent of sin, which is shown to him by the law, and draw near to God.  But most of the church heard Jesus say if Bunyan’s Pilgrim can successfully add the additional burden of six more laws to his pack he may someday earn favor with God.   Lloyd-Jones said, “Let us once and for all get rid of the idea that our Lord came to set up a new law, or to announce a new code of ethics.”  Jesus came to establish a new kingdom.  He was the first of a new race of people.  He promised that members of this race would be of a certain type.  They would have a certain character.  They would behave differently from the rest of the world.  The six examples were nothing more than examples of what a genuine believer would look like.

The Six Examples

Example One: The natural man is content to abstain from murder; Jesus is saying that the new man will strive to be at peace with all men.

Example Two: The natural man tries not to sleep with another man’s wife; Jesus says the new man will not look upon any woman with lust in his mind.

Example Three: The natural man says I will try to be fair in my marital divorce from my wife; Jesus says the new man will love and cherish all people but especially their spouse so that divorce would be the furthest thing from anyone’s mind, yet in following God’s Law the new man would not keep company with a covenant breaker.

Example Four: The natural man says you can trust my word if I have sworn by one greater than myself; Jesus says that those who are of the new creation will speak the truth always and will be known by their integrity.

Example Five: The natural man says an eye for an eye and a tooth for a tooth; Jesus says the new man will not seek retribution to those who have persecuted them.  They will not act in a vengeful way.

Example Six: The natural man says I love my neighbor and hate my enemy; Jesus says that the new creation will be known by their love for their enemies and those who persecute them.

Conclusions Drawn from Matthew 5

Jesus could not have been abdicating a Mosaic law (negative or positive) because He opened this portion of the Sermon on the Mount saying He did not come to abolish any of the Law.

Jesus’ words discussing marital divorce cannot, in good conscience, be used to change what the rest of scripture says about marital divorce.  His comments on divorce were nothing more than one of six examples to demonstrate how Christians (the new man) would live differently than the natural man.

Honest scriptural interpretation recognizes that Jesus did not here provide a divorce doctrine nor was one necessary.  Those who use the words of the Lord to deny the legitimate use of God’s divorce provision should be ashamed.  Our Lord’s exact words uphold the Mosaic Law permitting marital divorce.

Matthew 19: Jesus’ Second Occurrence Speaking on Divorce

As mentioned earlier Matthew provided a second record of the Lord Jesus speaking on the doctrine of divorce.  In the third through twelfth verses of Matthew 19 a group of Pharisees attempted to test Jesus on the concession for divorce found in Deuteronomy 24:1-4.  It is difficult to know what they hoped to achieve in asking this question.  The religious leaders at that time were split on the issue of divorce.  The liberal perspective permitted divorce for literally any reason at all following the school of Hillel.  Hillel’s counterpart was a man by the name of Shammai.  Shammai held that the law allowed divorce only in severe cases especially when adultery was involved.  Perhaps they merely wanted to see which side of the debate Jesus took.

Regardless of their agenda, the Pharisees’ inquisition brought about this occasion of our Lord’s speaking on the subject of divorce, and the context is entirely different from Matthew 5.  In both instances Jesus sets the record straight by providing His interpretation of the biblical statements on divorce over and against the interpretations of those from the Hillel school, which were very popular among the Israelites.  The popular Israeli view was also the current Greco-Roman view, so nearly the entire culture held a divorce for any reason position.

It is likely that the particular group of Pharisees questioning Jesus was of the Hillel school because they asked, “Is it lawful for a man to divorce his wife for any reason at all?”  So then, Jesus is specifically addressing the “Divorce is permissible for any reason at all” position of the Hillel school.  In His reply in Matthew 19 we find Jesus focused upon a single law whereas His focus in Matthew’s fifth chapter was upon the whole law.  It should not surprise anyone which law our Lord focused upon, but I fear that many will, at least initially, be surprised.  Jesus is focused upon the second of the two great commandments: “Love your neighbor as you love yourself.”

The religious leaders, who adopted the liberal Hillel view of divorce, were men who regularly abused their positions of power by oppressing weaker groups, and they did so because of the hardness of their hearts.  These were men who oppressed their own wives just as the priests, their predecessors, had done in the days of the prophet Malachi and men in Moses’ day.

“Because the Lord has been a witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and your wife by covenant.  But not one has done so who has a remnant of the Spirit…Take heed then to your spirit, and let no one deal treacherously against the wife of your youth.  ‘For I hate divorce’, (Lit. sending away) says the Lord, the God of Israel, ‘and him who covers his garment with wrong,’ says the Lord of hosts.  “So take heed to your spirit, that you do not deal treacherously’” [Parenthesis mine] (Malachi 2:14-16).

It was Jesus who said, “A new commandment I give to you that you love one another.”  He also taught that all who loved Him would obey Him.  Then, in Matthew 19, Jesus addresses the unloving, hard heartedness of these religious leaders who claim to obey the law, but in actuality have reduced the law to a mere letter all the while hating rather than loving one another.  Several passages in the synoptic gospels reveal Jesus’ sharp rebuke against the precepts of men being used to oppress the innocent.  In one such passage (Matthew 12:1-8) Jesus quotes Hosea 6:6 when He says, “But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent.”  While our Lord and the holy Scriptures desire compassion and mercy, the precepts of men are generally designed to control and oppress the innocent.

In another passage (Mark 7:1-13) Jesus quotes Isaiah 29:13, “But in vain do they worship Me, teaching as doctrines the precepts of men.”  Jesus then said, Neglecting the commandment of God, you hold to the tradition of men.  He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your tradition” (vs. 8, 9).  Jesus concludes His sharp rebuke saying, “…thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that” (vs. 13) suggesting a pattern or common practice among religious leaders–especially religious leaders who themselves are not in Christ, but not restricted to these only.  In the same way, the Church invalidates the word of God by her tradition which has been handed down regarding severe restrictions to God’s merciful divorce provision for the innocent.

The Pharisees’ restrictions added to the Sabbath closely parallel the Church’s restrictions added to God’s provision of divorce.  Another prime example of their oppression is seen in Mark 3:1-6:

“He entered again into a synagogue; and a man was there whose hand was withered.  They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him.  He said to the man with the withered hand, ‘Get up and come forward!  ‘And He said to them, ‘Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?’  But they kept silent.  After looking around at them with anger, grieved at their hardness of heart, He said to the man, ‘Stretch out your hand.’  And he stretched it out, and his hand was restored.  The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him.”

In their false piety the religious leaders composed man-made laws and regulations prohibiting doing good or saving a life on the Sabbath.  Elsewhere Jesus taught that man was not made for the Sabbath but the Sabbath for man, but the religious leaders had no concern for compassion and mercy; their concerns were for power and oppression of the people.  Putting themselves and their need to stop Jesus from undermining their authority, these religious leaders used the man the withered hand as nothing more than a prop.  In the same hard-hearted way they cared nothing for their wives when another woman captured their lustful eyes.  It was this hardness of heart toward others that Jesus was speaking to in Matthew 19 on the subject of divorce.  Jesus called these men adulterers because they were abusing their wives and God’s gracious law on divorce all to get what they wanted regardless of who they hurt.

Whenever you think of the man with the withered hand remember that the Pharisees wanted him to leave the synagogue that day with his hand still withered so that they could appear authoritative over Jesus.  These same religious leaders in Matthew 19 wanted their wives to be destroyed so that they could have the next women for whom their lust burned.  This unloving approach to other people is what God hated in Malachi 2 and what Jesus was condemning in Matthew 19.  Just as the religious leaders in our Lord’s day were adding man-made restrictions to the Sabbath all in the name of holiness, the Church has done the same thing with marriage.  When God wants to heal a believer from an unequally yoked marriage the religious leaders of our day stand in the way.  Our compassionate Savior is Lord both of the Sabbath and the marriage covenant.

God called this behavior treacherous throughout the Old Testament.  Specifically in Malachi and in Matthew God is saying that those who deal treacherously with others do not have the Spirit of God.  Why?  The answer is found in Jesus’ Sermon on the Mount, which we have considered in some depth above.  The Christian, new creation or new man, WILL love others.  They are a new race of humanity unlike any who have gone before.  Multitudes of imposters exist but genuine Christians will forever be wholly different from the natural man who continues enslavement to sin and death.  The remnant of sin remains, but the new man will not be hard hearted, he will not be treacherous and he/she would not divorce their spouse except in cases where the spouse is devoid of the Spirit of God, has the unbelieving hardness of heart–conditions born from pride, unbelief and rebellion elicit God’s permit or provision for divorce.

So then, divorcing a treacherous spouse is a biblically mandated permit/concession/provision for the innocent spouse.  In such cases no guilt should be cast upon the innocent believer seeking divorce from their treacherous spouse.  These must not be treated as second class Christians or deemed unbelieving and unrepentant.  They must not be included in the derision of those who are examples of the declension of the times.  God forbid.  God loves them enough to provide a way of escape, and it is way past time for the church to grasp this biblical concept as well.

Finally, when the treacherous, unbelieving spouse tries to use God’s divorce provision in his/her treachery they must know that they are guilty of adultery.  They are guilty of a failure to love even their own wife or husband.  These need to repent and believe.  May the grace of God be shown in their hearts.


The View that Jesus Singled Out Adultery as the Sole Biblical Grounds for Divorce Is Wrong

Unquestionably the most commonly held view on divorce in Christian circles states that our Lord offered adultery as the sole biblical grounds for divorce in what is called the exception clause (Matthew 5:32, Matthew 19:9).  Our Lord was correcting the “divorce for any reason” doctrinal position of the Pharisees, but He was not providing a complete doctrine on divorce.  The reader may find it interesting that the second most common view on divorce is that two biblical grounds for divorce exist.  First, adultery from Jesus’ confrontation with the Pharisees, and second, Paul’s instructions to the Corinthian churches in 1 Corinthians 7.

Logically, Matthew 5 & 19 cannot rightfully be used as our Lord having restricted divorce solely for those whose spouse committed adultery if Paul’s teaching on divorce is as clear as it would seem.  The biblical ground for divorce found in 1 Corinthians 7 is traditionally called abandonment, which is unfortunate as biblical expounders have understood Paul’s conclusion well enough, but they misapprehended the cause.  Paul says, “Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace” (1 Corinthians 7:15).  It seems apparent that Paul’s instructions do not introduce the concept of abandonment, but Paul is, in fact, providing another biblical ground for divorce.  Many bible students refuse to acknowledge Paul’s clear portrayal of another biblical ground for divorce because doing so would logically mean that our Lord did not intend his “correction against permissiveness” recorded in Matthew’s gospel to limit the sole just cause for divorce to adultery, which is what the church has erred in doing with our Lord’s teaching.

Nevertheless, since God’s word unmistakably teaches at least one additional legal ground for divorce, then it is not logically correct to continue teaching adultery as the sole biblical ground for divorce.  Obviously, Jesus was saying that the Pharisees’ “divorce for any reason” doctrine was 180 degrees off.  In Jesus’ use of the Greek word ‘pornia’ he was elucidating that it would take very serious violations of the marriage covenant’s conditions such as adultery to justify dissolving the marriage.  Jesus was arguing that dissolving a marriage takes serious violations by one or both of the marriage partners.  Once covenant conditions have been broken, then dissolution of the marriage is justifiable, but without such treachery a divorce action is illegitimate and the married partners are in danger of committing adultery if they seek a partner outside of the one with whom they are still married.   In such cases, the marriage covenant has not been broken, which is to say it is still a valid and legitimate covenant between the husband and wife.

A divorce action, particularly between two believers, without just cause is not permitted and the marriage partner(s) who remarry will be committing adultery.  However, that very adultery provides biblical grounds for the innocent spouse to divorce.  So much of the church would deny this, but what does the Lord say?  “I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery” (Matthew 5:32).  At the very least, Jesus is saying that “unchastity” is biblical grounds for divorce, so when these Pharisees illegitimately “divorced” their wives and joined themselves to another woman, Jesus exact words exclaim that their wives have biblical grounds for divorce and are now free to remarry in the Lord.  How has this obvious logic been overlooked?  Through an oppression that is always with us where those in power use it to their advantage and to the disadvantage of the weak.  Throughout most centuries women have been powerless on the topic of divorce.  If any legal divorce would be had it was almost never going to be by the wife.


The Extreme Positions on Marital Divorce

The extreme positions for marital divorce are excessive liberty on the left and excessive restrictions on the right.  It is common for man to respond to an extreme position by moving too far in the opposite direction landing at the opposite extreme.  The Pharisees were practicing excessive liberty, so the church failing to understand our Lord’s correction swung to the opposite extreme and has held on to that extreme for most of its history with a few notable, and I dare say noble, exceptions.

So then, on the left, excessive liberty allows a failure to keep the conditions of the marriage covenant; a failure to even take them seriously.  When it comes to marriage this person fails to cleave, fails to forsake all others, fails to love and cherish.  They fail to take the marriage covenant seriously; therefore, they fail to keep the conditions of the covenant.  They are a covenant breaker.  They treat marriage like a merry-go-round getting off and on as often as it suits their self-centered heart.  The bible allows the innocent spouse the freedom to divorce such a treacherous spouse and remarry in the Lord.

Then we swing all the way out to the right extreme where excessive restrictions prohibit divorce for those who are married to covenant breakers.  Believers are bound up, by the church, where God’s word provides liberty.  They are coerced into a lifetime of being unequally yoked to a treacherous spouse who has broken the marriage covenant by breaking it’s conditions.  As promised in God’s word, this relationship destroys their peace, corrupts their sanctification and development in the Lord, and prevents a godly marriage in the Lord.   The churches’ divorce doctrine effectively treats marriage like a lifetime prison sentence for the innocent spouse handed down for the sins (crimes) committed by the treacherous spouse.  Ridiculously, in the eyes of many in the church, only the treacherous spouse has the ability to commute the innocent spouse’s sentence by choosing to leave the marriage covenant (1 Corinthians 7:12-13).

Both extremes destroy the sanctity of God’s institution of marriage, but today the world (including the false church) practices excessive liberty while the church fails to obey God’s Word by swinging to the other extreme of excessive restrictions on divorce (especially regarding unequally yoked marriages).  Church leaders require believers to serve the institution of marriage while God instituted marriage to serve man.  As the Lord Jesus taught on the institution of the Sabbath, marriage too was made for man and not man for the marriage covenant.  God instituted both the sabbath and marriage to serve man as he glorifies God.  If a particular marriage cannot serve God’s intended purpose because one of the spouses acts treacherously toward the other, then God made an allowance in the Law for divorce.  By overcorrecting from the extreme liberty position the church has effectively taken away God’s allowance and as a result changed God’s law.  The churches’ excessively restrictive position misses the mark that God set for marriage.

The rest of this blog lays out the biblical view on divorce.


Reclaiming God’s Provision of Divorce: God’s Prescribed Means of Dealing with Sin in the Church

Divorce and divorcees are viewed by the church as unholy.  Yet God divorced Israel for her unrepentant godlessness.  God’s divorce action against Israel cannot be unholy because God is most holy.  If God, of whom it is said is Holy, Holy, Holy, divorced his bride because she was so unholy, then should not God’s children follow their heavenly Father’s example?  So why does much of the church prohibit unequally yoked divorce?  The Old Testament could not be more clear in its teaching that separation between the godly and the ungodly is necessary because the ungodly will pull the godly into idolatry, which is also called spiritual adultery.

Pastors routinely use Christian divorce rates as a proof of the declension in the church.  But should they be doing this?  Christian leaders commonly place divorce alongside sins listed by the Apostle Paul as “the deeds of the flesh”, but Paul never included divorce in any list of sins, and God’s Word does not call divorce a sin nor does it prohibit divorce.

In six separate lists Paul mentions 45 sinful behaviors that he describes as belonging to those who are not part of Christ’s church.  Divorce is not among them.  Paul and the other New Testament authors mentions many more sins, but divorce is nowhere called a sin in the Word of God.  Paul’s listed sins:

  1. Carousing (2)
  2. Drunkenness (5)
  3. Sexual promiscuity (1)
  4. Sensuality (2) [living to please your five senses]
  5. Strife (2)
  6. Jealousy (2)
  7. Immorality (3)
  8. Impurity (2)
  9. Greed (2)
  10. Filthiness (1)
  11. Silly talk (1)
  12. Coarse jesting (1)
  13. Coveting (3)
  14. Idolatry (4)
  15. Sorcery (1)
  16. Enmities (1)
  17. Outbursts of Anger (1)
  18. Disputes (1)
  19. Dissensions (1)
  20. Factions (1)
  21. Envy (1)
  22. Fornication (1)
  23. Adulterers (1)
  24. Effeminate (by perversion) (1)
  25. Homosexuality (1)
  26. Theft (1)
  27. Reviling (3)
  28. Swindling (2)
  29. Lovers of Self (1)
  30. Boastful (1)
  31. Arrogant (1)
  32. Disobedient to Parents (1)
  33. Ungrateful (1)
  34. Unholy (1)
  35. Unloving (1)
  36. Irreconcilable (1)
  37. Malicious Gossips (1)
  38. Lacking Self-Control (1)
  39. Brutal (1)
  40. Haters of God (1)
  41. Treacherous (1)
  42. Reckless (1)
  43. Conceit (1)
  44. Love Pleasure-Not God
  45. Religious without God (1)

Paul was fond of portraying sins that would not be found in the children of God.  Why?  He wanted believers to know who was and who was not in the body of Christ.  Why?  Since it is an explicit command to the Church, “Do not be bound together with unbelievers”, and since so many false confessors would flood into the churches over the centuries, Paul, guided by the inspiration of the Holy Spirit, wanted Christians to know the difference between those in Christ and those in church who are still the natural man, of their father the devil, worldly, unregenerate, etc.  If God’s children do not know the difference between the regenerate and the unregenerate, then how could they obey this great command?  Paul never called divorce a sin.  Neither does Jesus or any author of scripture.  And Paul spoke extensively on divorce in 1 Corinthians 7, yet did not call divorce a sin.

The Word of God properly places divorce as a provision of God’s laws to protect innocent spouses and to prevent further sin.  Therefore the proper category for divorce is alongside church discipline, rebuke, reproof, punishment, and even giving a so-called believer over to Satan with hopes that he will repent and believe.  This entire category could be called “God’s prescribed means of dealing with sin in the Church”.  This category is chiefly concerned with the punishment/restoration of the unrepentant and the protection of the innocent, which are in essence two halves of the same coin.

Godly men and women lament the scarcity of church discipline, but inexplicably decry every divorce.  Yet, both are similar actions belonging to the same category in scripture.  Both remove the leaven from the body of Christ.  Both have been abused by wicked people.  Both are greatly under utilized by the church.  When a church member is a wolf in sheep’s clothing, then appropriate church discipline will always result in the expulsion of that individual from the body of believers because he is a danger to the body.  Divorce performs the exact same function in Christian marriages and families that church discipline does for the church.

So then, it is no surprise that the very people who hate to follow through with God’s command for church discipline also hate God’s gracious provision of divorce?  Whether they are uncomfortable with confrontation, lack trust in the Lord to bring about a good outcome, fear being called judgmental, lack wisdom and spiritual discernment, have a lax and slothful oversight, favoritism or just not wanting to be drug into the kind of fight that godless people seemingly enjoy, most churches never or rarely do any church discipline and most churchmen get away with repudiating divorce by classifying it with sins listed in Scripture when, in fact, divorce is never called a sin anywhere in the Word of God.

In both cases churchmen remain seated when they should stand up for battle.  Scripture refers to believers as soldiers and provides them with the full armor of God.  Christian leaders are under Christ’s command to protect and feed the flock.  Instead most Christian leaders take a let go and let God approach to these difficult situations involving unrepentant sinners within their flocks.  This disobedient, slothful approach says that if God wants the brother or sister to be set free from a godless, treacherous spouse, then God can always take the life of the wicked spouse or redeem him/her.

This is decidedly not the approach that the great apostle Paul took.  He said, “Do not be bound together with unbelievers for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?” (2 Corinthians 6:14), and “Do you not know that a little leaven leavens the whole lump of dough?”  And “In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus…Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened (1 Corinthians 5:4-7).  It is the Christian’s task to clean out the leaven, which means to actively remove unrepentant sinners from their sphere of influence.

Perhaps divorce actions have been improperly categorized because they can be and often are messy, but church discipline is also frequently messy.  Whenever unrepentant sinners are exposed to the light and held accountable for their sin they will usually fight back with wickedness (contentiousness, lies, accusations, threats, deceptions, disputes, quarrels, comparisons, attempts to divide the church, self-defense, etc.), which pulls the Christians involved into the mire…a very uncomfortable circumstance for believers.  It matters not whether this unpleasant duty is a church discipline action or a divorce action the goal is the same…remove the leaven.  The outcome of obedience is peace, which is God’s desire for his children.

It is easily understood why church leaders do not enjoy church discipline.  It is equally unpleasant to go through a divorce with an ungodly spouse, and with the current mindset of most Churches unequally yoked divorce is made all the more difficult because Christian leaders turn upon and attack the Christian who is seeking to obey God’s call to separate from their godless spouse.  Understandably, Christians hate the difficult work of separation, but as soldiers they must fight the good fight even when the immediate battle is difficult and unpleasant.  It would be great if the Church would get on the same page, but that will never be the case this side of heaven.  Individual churches and individuals must take upon themselves these difficult tasks because scripture prescribes these measures when unbelievers are in the midst of the people of God.

The heart of this article is that the divorce of an unequally yoked spouse is not a sin and should cease being treated as though it was listed in any of Paul’s “Deeds of the flesh” passages.  Divorce is not classified as a sin anywhere in the Bible notwithstanding Malachi 2:16, Matthew 5 and 19, and 1 Corinthians 7:12-16 all of which have articles addressing them rather extensively on this blog.  Divorce in general, and especially unequally yoked divorce, is properly classified in God’s word under “God’s prescribed means of dealing with sin in the Church.”  Divorce belongs to the same classification as church discipline, rebuke, being removed from leadership position, restoration and even giving the unrepentant sinner over to Satan with hope that repentance will ensue.

It is well established that divorce is an allowance in the Mosaic Law (Deuteronomy 21 & 24), and Jesus did not annul or overturn that law as many understand from Matthew 19.  Jesus said:

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.  For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.  Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven” (Matthew 5:17-19).

In Matthew 19 Jesus did not say that the Pharisees were guilty of divorce.  Of course he would not say that because Jesus knew that divorce was permitted by God’s law—it is not a sin.  Jesus said the Pharisees were guilty of adultery because they wanted to cover up their adultery with illegal usage of God’s legal divorce provision.

A comparison will help clear the muddied waters.  Suppose the Pharisees exchanged their desire for young, gentile wives with a desire for young, unpaid servants.  If they asked Jesus if it was permissible for them to adopt gentile children, but their real motive was to force the children into unpaid labor, then Jesus would have said they were guilty of human trafficking,  enslavement and child endangerment.  But, in this example, Jesus would not have said the Pharisees were guilty of “adoption”.  In the same way, the Lord Jesus did not say they were guilty of “divorce”.  It is inconceivable to think that the church would have treated adoption as a wicked sin through the centuries, yet this is precisely what the church has done with God’s provision for divorce.  God’s gracious provision of divorce should in no way be diminished because people abuse it.  God understood that since the fall people’s hearts were wicked and innocent partners would require relief from wicked spouses.  For this reason Jesus called these hypocrites adulterers.  If God’s word understood divorce to be sin, then Jesus would have simply said the Pharisees were guilty of “divorce”.

The Pharisees were merely trying to cover up their adultery with God’s legal provision of divorce.  Jesus showed their argument to be nothing more than a rouse.  He understood that they were not asking about divorce as it is allowed in the Law, but they were asking whether or not legal divorces could be obtained without just cause.  So he said anybody who would carry out what the Pharisees had devised would be an adulterer because they were divorcing faithful Jewish wives in order to have sensual Gentile wives.  Jesus, knowing that the Israeli wives had provided no just cause for their husbands to divorce them, saw the adulterous hearts of the Pharisees as the actual motivation for these divorces, which is why he said they would be committing adultery.

Christian leaders beware of the glibness with which you disagree and continue holding your unbiblical view on divorce.  Both God’s law and Jesus tie judging people wrongly to unjust balances and weights in the market place.  God’s law reads, “You shall do no wrong in judgment, in measurement of weight, or capacity.  You shall have just balances, just weights…” (Leviticus 19:35-36 underline ours).  And in his Sermon On the Mount Jesus said, “Do not judge so that you will not be judged.  For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.  Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye” (Matthew 7:1-3 underline & bold ours)?  Do you have an answer to the Lord’s question to the Pharisees?  Try to answer it before reading further.

Jesus is using an analogy to teach about judging others.  It is easily understood that if a street vendor is selling food items using a false scale or balance and deceitful weights, then he is cheating innocent consumers.  Jesus is saying that the religious leaders do the same to the people of God by changing God’s standards or laws by which men are to measure themselves.  In context, Jesus was saying that with their false standard of measure the Pharisees’ were twisting God’s Laws in their attacks on Jesus and his apostles for healing on the Sabbath and picking grain from fields as they traveled on the Sabbath, yet at the very same time these religious leaders refused submission to the very Son of God who was standing right in front of them.

So then, certainly one log in the religious leaders’ eye today is using a man-made standard of measure that restricts God’s allowance for divorce.  Divorce is protected in God’s moral law.  What right do you have prohibiting it for the people of God?  God does not want his people bound together with unbelievers, but you have restricted them from accessing God’s allowance of divorce that would allow them to repent of their unequally yoked marriages.  Millions of new unequally yoked marriages take place because the church, contrary to the will and Word of God, has made an allowance for Christians in such marital relationships.

For this reason, young people have no fear of disobeying God by getting unequally yoked because the church long since stopped church discipline for this sin.  In fact, the church has gone so far as to call repentance of unequally yoked marriages the sin while while protecting and fortifying these divinely forbidden marriages.  Because of this widespread sin in the church a pall of darkness is placed upon all who have divorced wicked spouses even though they are the few who follow God’s provision.  God forbid the church continues this lunacy.  The people of God are suffering for it.  Families are suffering in unspeakable ways.  The church is largely becoming indistinguishable from the world in large part because of this sin.  This sin has played a significant role in the destruction of the institution of marriage which is now taking place.  Churches are so full of unbelievers that the believers are being corrupted by the bad company IN THE CHURCH.  Brethren, these things ought not be this way.  In similar fashion, the state of the Church in the United States has fallen so far from the biblical standard for worship that their “worship” services are designed to attract the godless resulting in the unthinkable reality that the saints have no place to go to corporately worship God.  This horrific reality explains why so many unequally yoked marriages take place.  Uninformed young believers marry someone who attends church only to discover soon after that their spouse is not born-again, is not an obedient servant of the Lord Jesus Christ and who is content in their unrepentant condition.  “CLEAN OUT THE OLD LEAVEN.”


Church Divorce Rates Mirror the World: What to Think

Divorce rates in the United States rose steadily throughout the 20th century but did so sharply from the latter half of the 1960’s until about 1980 when they began to steadily drop. It may sound like good news that divorce rates began to drop during the 1980’s, but in all actuality marriages began to drop rather dramatically at the same time. Therefore broken marital bonds were no longer recorded for those who merely joined together without God’s institution of marriage. The reality is that broken marital relationships within and without the institution of marriage are as high as ever.

Preachers love to use divorce as a barometer of the ruination of a person, family or culture. These same preachers note that the divorce rates in the church today exactly mirror the divorce rates in the world. They draw the false conclusion that God’s people are doing something grossly wrong when they look identical to the world, which is true when it is, in fact, the case. But it is not the case here for two reasons:

First, the vast majority of those in the church today are not actually in Christ or put differently, they may call themselves Christians and they may attend a church, but they are in no way part of Christ’s church, which is to say that the vast majority of American churches are filled with Christians in name only—superstitious people who happen to worship a false christ rather than any of the vast number of false gods offered up by the world. These people populating today’s churches get divorced at the same rate as the world because they are the world—they mirror the world perfectly because they are the world.

The church finds itself in this condition because it forfeited the biblical gospel and replaced it with the latest iteration of the gospel’s old nemesis semi-Pelagianism/Arminianism (easy believism) gospel born out of the entitlement movement following WWII. False gospels lead to false conversions, which lead to worldly people populating churches, which leads to the church failing to separate from the world. This is where American churches are at the end of the 20th and beginning of the 21st centuries.

Sadly, for centuries, the church’s response to the godless infiltrating its numbers has been to make a monumental effort to shame these counterfeit Christians into sanctification. A major tool they have used to accomplish this mistaken path was to restrict divorce where God gave liberty and license. Both the churches’ path and the tool of taking a permanence view of every marriage have been abysmal failures. Where the church should have salted the world with the pure gospel yet remained apart from the world, it chose instead to embrace the world and comingle or unequally yoke itself to the world hence losing its flavor.

Secondly, far from a high divorce rate condemning the church as worldly…God’s people actually need to have a divorce rate that far exceeds that of the world and they need to do so corporately and quickly. After the initial spike in divorces for those who are truly in Christ Jesus the divorce rate among the elect children of God would then drop down to a level far below that of the world. How can such advice be biblical…how can it be needed in the church of God?  It is needed because those who are actually born-again and therefore in Christ Jesus in American churches are, in large numbers, unequally yoked to counterfeit Christians who are merely masquerading as believers in the churches (they are actually the majority in the churches today).

The great apostle Paul warned that these imposters would “proceed from bad to worse, deceiving and being deceived” (2 Timothy 3:13). They will also take “pleasure in wickedness” (2 Thes. 2:12), they are those “…holding to a form of godliness, although they have denied its power” (2 Timothy 3:5).

The apostle Peter said that they will “secretly introduce destructive heresies”…”Many will follow their sensuality, and because of them the way of the truth will be maligned; and in greed they will exploit you with false words”. They are “those who indulge the flesh in corrupt desires and despise authority…they are stains and blemishes, reveling in their deceptions as they carouse with you (the saints)…having a heart trained in greed…forsaking the right way, they have gone astray…speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barley escape from the ones who live in error…for it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them (all verses from 2 Peter 2).

As in the days of Ezra, God’s people need to corporately repent of their unequally yoked marriages to the sons and daughters of the world. In response to an epidemic of unequally yoked marriages Ezra commanded the following: “So now let us make a covenant with our God to put away (divorce) all the wives and their children, according to the counsel of the Lord and of those who tremble at the commandment of our God; and let it be done according to the law” (Ezra 10:3).

Christianity has followed along and repeated many cycles throughout each successive generation, and a particularly horrible cycle is one that has the church failing to separate from the world. As God has repeatedly warned his children, God’s people quickly commit spiritual adultery whenever they mix with the nations (the world) and soon fall away from God altogether as they lose their identity as God’s children and become children of wrath at which time a new church is raised up out of the world and the cycle starts anew. Jesus described these believers as salt that has lost its taste. He says of them, “It is no longer good for anything, except to be thrown out and trampled under foot by men” (Matthew 5:13).

Matthew Henry’s translation of Mark 9:50 reads, “Have salt in yourselves, else you cannot diffuse it among others.” The salt is a true biblical theology and gospel, and it is to be thrown onto the unsavory meat of this world by God’s faithful saints. But once those saints join themselves to the world they cease being salt and light to the world and they become the worst of the world. Again Henry said, “A wicked man is the worst of creatures; a wicked Christian is the worst of men; and a wicked minister is the worst of Christians.” Wicked Christians and wicked ministers are the outcome of the church failing to separate from the world—failing to be salt to an unsavory world by joining with the world.

Paul said,
Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? Or what harmony has Christ with Belial or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols?
Therefore, come out from their midst and be separate, says the Lord. And do not touch what is unclean; and I will welcome you. And I will be a father to you, and you shall be sons and daughters to Me, says the Lord Almighty. Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Cor. 6:14-7:1).

Jesus Said,
Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s enemies will be the members of his household (Matthew 10:34-36). [What has a believer in common with an unbeliever?] Parenthesis from Paul above.

Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times as much at this time and in the age to come, eternal life (Luke 18:29). Bold text mine.

Written on the 4th of July 2017.  The church needs to gain its independence from the world and be salt once again.

Therefore, come out from their midst and be separate, says the Lord.