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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 used the oppression of weaker groups to their own advantage, 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.

“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.  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 and is treacherous with others.  Such behaviors elicited 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.  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 spouse tries to use God’s 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 teaching the complete doctrine on divorce.  For this reason students of the bible should not have taken the position that adultery alone provides biblical grounds for divorce.

Nevertheless, this view is still the most common out there, but what if scripture provided at least one additional biblical ground permitting divorce beyond Christ’s pornia clause?  Logically, Matthew 5 & 19 could no longer rightfully be used as our Lord restricting divorce solely for those who can prove that their spouse committed adultery.  Well, Paul provides at bare minimum at least one additional biblical ground for divorce in 1 Corinthians 7 when the unbelieving spouse refuses consent to live with the believing spouse.  This biblical ground for divorce is traditionally called abandonment, and 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).  Many bible students refuse to acknowledge Paul’s clear teaching hear because they understand that another biblical ground for divorce logically means that Jesus did not intend his correction against permissiveness to restrict divorce to adultery cases only.

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 legal grounds for divorce all the while claiming our Lord as the source of this teaching.  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 tantamount to adultery because the marriage covenant has not been broken, which is to say it is still a legal and binding agreement between two parties.


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.

Both extremes destroy the sanctity of God’s institution of marriage, but believers are blinded to this reality because the church decided to value the continuation of the covenant more than the quality of the relationship it serves.  The church leaders require believers to serve the institution of marriage while God instituted marriage to serve man and help him to glorify God.  As the Lord Jesus taught on the institution of the Sabbath, marriage was made for man and not man for the marriage covenant.  God instituted marriage to serve man.  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.  The church in its extreme position has effectively taken away God’s allowance and as a result changed God’s law.

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 listed divorce with any other sin, and God’s word does not call divorce a sin nor does it prohibit divorce.  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 sitting 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.  And if we just wait upon the Lord, then God will remove or redeem the worthless fellow.

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 clear 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 the godless.  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 gentile wives with a desire for 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 enslavement, child abuse and child endangerment.  But Jesus would not have said the Pharisees were guilty of adoption just as he did not say they were guilty of divorce.  And the church would not have treated adoption as a wicked sin through the centuries, yet this is precisely what has been done with God’s provision for divorce.  Man’s abuse of divorce should not diminish at all God’s gracious provision.  God understood that since the fall people’s hearts were wicked and innocent partners would require relief from wicked spouses.

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 would be divorcing a wife who has not broken her marriage covenant conditions in any way.  Jesus understood that if their wives had given them no just cause to divorce them, then their reason for seeking divorce was in their adulterous hearts, 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 mine).  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 mine)?  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, a 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 has made a propitiation for Christians in such marital relationships.  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 these relationships the sin rather than being in an unequally yoked marriage.  Because of this sinfulness a pall of darkness is placed upon all who have divorced wicked spouses even though they followed the provision of God’s law.  God forbid the church continues this lunacy.  The people of God are suffering for it.  Families are suffering in unspeakable ways.  The church is filled with unbelieving spouses as a result.  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.  “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.