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PRELIMINARY
STUDIES
IN
DIVORCE AND REMARRIAGE
The subject of divorce and remarriage
has profound implications for the present
life
and eternal life in the Kingdom of God!
PREFACE
Perhaps
no subject is filled with such intense emotion and is
accompanied with such far-reaching consequences as that
of divorce and subsequent remarriage. We
would all be shocked to learn of all the tears and anguish,
the confusion and strife, the happiness and heartache,
the feelings of rejection and feelings of relief surrounding
the breakup of a marriage and entrance into a second
marriage.
Questions
relating to divorce and remarriage abound. Was
divorce ever justified before or after Christ? If
so, upon what grounds? If
not, how do we explain the common divorce texts of Scripture? Was
remarriage permitted in certain circumstances? If
not, how do we explain the so-called “exception” clauses? If
so, in what circumstances--and during what period? How
do we harmonize Jesus with Moses, and Paul with Jesus? If
one violates the marital bond, what is the outcome? How does fornication or sexual immorality (porneia) and adultery (moicheia)
relate to divorce? What
is the result of violating God’s Word in this matter?
Dozens
of questions can be asked about the profound subject
we are discussing. Dozens
of positions have been taken. Probably
most people have much confusion in their minds on these
matters. Others
think they have all the answers but, like some of old, “they
do not understand either what they are saying or the
matters about which they make confident assertions” (1
Tim. 1:7). There
are simple and straightforward teachings in the Word
of God on divorce and remarriage--but there are also
numerous perspectives on the various texts that bear
upon the teachings.
This
article contains only a “preliminary” study on this subject. It
simply is an introduction and it barely can be considered
even this! But
one thing it does do--it warns of the utter seriousness
of the subject and cautions the reader from taking a
position that he may tragically discover is mistaken. Approach
this subject and read this article with the seriousness
it deserves. Seek God’s answers in His own written Word, the Holy Scriptures.
PRELIMINARY STUDIES
IN DIVORCE AND REMARRIAGE
Although
basic Scriptural passages on divorce and remarriage probably
do not number more than two or three dozen, those who
study the subject hold to a remarkable number of different
views. A
number of these views arise from those who would reject
the full inspiration and authority of the written Word
of God, thus we may reject them upon this basis. However,
there are a variety of understandings among those who
believe that the Bible is the revealed will of God for
mankind and authoritative in every respect.
This
present study is not intended to settle the controversies
surrounding the subjects of divorce, remarriage, and
adultery. We
have addressed these subjects in a limited way in a small
book entitled, The Amazing Truth About Marriage, Divorce, and Remarriage. Rather,
on the present pages we shall simply address several
concerns of interest to those who are studying this serious
contemporary problem.
Diversity
of Views on Divorce
Those
who have grown up in a more cloistered religious environment
may be under the impression that there are only two or
three views on divorce and remarriage. For
instance, those who embrace a conservative view and come
from a conservative religious background may only be
acquainted with the position that their denomination
or church officially sanctions. They
may be oblivious to other views or they may assume that
other views simply do not take the Scriptures seriously. Of
course, many divorce views do not take
the Bible seriously, but some do and these must be reckoned
with instead of simply dismissing them as unworthy of
consideration.
For
now, let us notice some of the varieties of positions
that have been embraced or could be embraced. Most
in the list range from the more conservative to the more
liberal, but this is not entirely followed consistently
since there are so many variations and combinations. We
do not imply that the most conservative one or ones are
necessarily more Scriptural. It
simply means that the more conservative of the views
are the more restrictive.) We
shall simply list these without comment:
1. After
marriage, no separation or divorce must be initiated
for any reason (and no remarriage under any circumstance,
including death).
2. After
marriage, no separation or divorce must be initiated
for any reason (but remarriage is permitted after the
death of one’s spouse).
3. After
marriage, no separation or divorce must be initiated
for any reason (but remarriage is permitted after the
death of a spouse who divorces).
4. Hypothetically, “divorce” is
permitted in certain cultures (such as the Mosaic economy)
during an engagement period--but not after marriage is
consummated.
5. After
marriage, initiation of separation “from bed and board” is
permitted for repeated, unrepentant adultery alone, but
no divorce or remarriage is tolerated.
6. After
marriage, separation “from bed and board” is permitted
for certain causes (e.g., wife abuse, child abuse), but
no divorce or remarriage.
7. After
marriage, initiation of separation “from bed and board” is
permitted for any adultery committed by the spouse, but
no divorce or remarriage is tolerated.
8. After
marriage, divorce by the husband is
permitted only on grounds of the wife’s repeated, unrepentant
adultery or sexual immorality (porneia)--but
no remarriage subsequent to this action.
9. After
marriage, divorce by either spouse is permitted only
on grounds of the partner’s repeated, unrepentant adultery
or sexual immorality (porneia)--but
no remarriage subsequent to this action.
10. After
marriage, divorce by the husband is
permitted on grounds of the
wife’s adultery, per se, but no remarriage is allowed.
11. After
marriage, divorce by either spouse is permitted on grounds
of the partner’s adultery, per se, but no remarriage
is allowed.
12. Divorce
is permitted on grounds of sexual immorality of various
kinds (adultery, homosexuality, bestiality, etc.), but
no remarriage is permitted.
13. Divorce
is permitted on grounds of desertion by an unbeliever,
but no remarriage following this action is allowed.
14. Divorce
is permitted on certain grounds (wife abuse, child abuse,
etc.), but no remarriage following this action is allowed.
15. Divorce
is permitted solely on grounds of repeated, unrepentant
adultery or sexual immorality (porneia),
with remarriage permitted only after the spouse remarries.
16. Divorce
is permitted solely on grounds of repeated, unrepentant
adultery or sexual immorality (porneia),
with remarriage permitted regardless of the remarriage
of the spouse.
17. Divorce
is permitted solely on the grounds of adultery (moicheia) or sexual immorality (porneia),
per se, with remarriage permitted.
18. Divorce
is permitted also on the grounds of desertion by an unbeliever,
with remarriage permitted.
19. Divorce
that occurs apart from Scriptural grounds is not permitted, but if the
divorced party later commits adultery (or remarries),
the original divorcer may remarry.
20. One
wrongfully divorced by an adulterous spouse may remarry after the spouse remarries.
21. One
wrongfully divorced by an adulterous spouse may remarry before the spouse remarries.
22. One
innocently and wrongfully divorced (on various grounds)
by a spouse may remarry.
23. The “guilty
party” divorced because of various reasons may remarry--only
after the previous spouse remarries.
24. The “guilty
party” divorced because of various reasons may remarry before
the previous spouse remarries.
25. A “child
of God” in an acknowledged adulterous marriage must sever the relationship
at the point of repentance
and confession of sins to be free of adultery.
26. A “child
of God” in an acknowledged adulterous marriage must sever the relationship
at the point of repentance and confession of sins and return to the original
spouse if this is possible.
27. A “child
of God” in an acknowledged adulterous marriage must sever the relationship
at the point of repentance and confession of sins and
must not return to the original
spouse because the child of God has been “defiled” through
the remarriage.
28. A “child
of God” in an acknowledged adulterous marriage may remain in the relationship
at the point of “repentance” and confession of sins.
29. A “child
of God” unscripturally divorced must remain celibate
after repentance and confession of sins.
30. A “child
of God” unscripturally divorced may remarry after “repentance” and
confession of sins.
31. An
unbeliever unscripturally divorced must remain celibate
after repentance and salvation.
32. An
unbeliever unscripturally divorced may remarry after “repentance” and
salvation.
33. An
unbeliever in an acknowledged adulterous marriage must sever the relationship
at the point of repentance and salvation.
34. An
unbeliever in an acknowledged adulterous marriage may remain in the relationship
at the point of “repentance” and salvation since he or
she is considered a “new creature.”
35. One
who is unscripturally remarried must not depart
from the adulterous partner lest he or she violate the
marriage bond and fail to carry out the marital commitments.
36. One
commits adultery throughout a second marriage (as a state)
even when sexual relations are not being committed
37. One
commits adultery every time one has sexual relations
with a second partner.
38. One
commits adultery only at the point of marriage and commitment
to a second partner rather than adultery being a continual
relationship.
39. One
may continue married to a second, adulterous spouse if
the parties do not engage
in sexual relations and sleep in different bedrooms.
40. One
may engage in virtually any act and enter any relationship
and the blood of Christ covers it, permitting continued
relationship with a second spouse.
41. One
who has illegitimately divorced a first spouse, then
married a second spouse, is still bound to the first
partner and must return to her or him.
42. One
who marries a spouse who has been married before but
who divorced on the grounds of the partner’s adultery
or sexual immorality, must divorce this partner and should
remain celibate the rest of his or her life--or until
the former spouse dies.
43. One
who marries a spouse who has been married before but
who did not divorce
on the grounds of the partner’s adultery or sexual immorality,
must divorce this partner and may marry a legitimate
partner.
44. One
who is married to a spouse who has divorced his previous
partner because the partner had been married before,
must divorce this spouse and remain celibate or not marry
until the partner dies.
45. One
who is married to a spouse who has divorced his previous
partner because the partner had been married before,
is free to continue in the present marriage.
46. One
who concludes that he did not “really love” his spouse
at the time of the marriage is free to divorce the spouse
and “start over” in “true love.”
47. A “child
of God” who wrongfully marries an unbeliever or non-Christian
must repent and then continue in this “unequally yoked” relationship.
48. A “child
of God” who wrongfully marries an unbeliever or non-Christian
must repent and is then free to divorce the illegitimate
spouse and remarry another “child of God.”
49. One
who has been married before, divorced for any reason,
and remarried, must divorce his present partner and live
in celibacy, whereas his second partner who had not been
married before may enter another marriage (to a never-married
person).
50. One
who has been married before, divorced for adultery, and
remarried, must divorce his present partner and live
in celibacy, whereas his second partner who had not been
married before may enter another marriage (to a never-married
person).
51. One
who has illegitimately divorced his spouse or been divorced
by his spouse may remarry if he admits his sin in the
breakup of the first marriage and asks God for forgiveness.
It
is obvious that not each position listed above is exclusive. There
may be much overlapping. Two
views may be similar in various ways but dissimilar in
other ways. Further,
this list certainly does not incorporate every position
held by people in the religious world. The
list should simply help us to be aware that there are other
positions, some conservative and others more liberal--depending
upon where we are. We should be aware that it would be difficult to create a
continuum from most restrictive to most liberal in this
order, from A to P:
A--B--C--D--E--F--G--H--I--J--K--L--M--N--O--P
Position
B may be more restrictive than position M, but may be
more liberal than position D or F in some respects. Further,
the more restrictive view is not always the more Scriptural,
as the life of Jesus and the ministry of Paul will testify. They
confronted highly-restrictive people but those people
may have been wrong in many ways. While Jesus’ teaching on divorce was more restrictive than
that of some of the Pharisees (Matt. 19:3-12), Paul’s
view was more liberal than that of others (1 Tim. 4:1-3).
Generally
speaking, the more restrictive view may be the safest course to follow--but
not in every case. One
person wisely commented concerning the argument that
one should take the “safest” view regarding marriage,
divorce, and remarriage: “There
is so ‘safe’ view!” This
is correct. If there is any doubt about the view that one espouses, it
is not necessarily a “safe” position to take. We
may say that celibacy is the “safest” position to take,
but this itself can be sinful if it opposes the will
of God (cf. 1 Timothy 4:3). Furthermore,
after an honorable marriage, celibacy would itself be
wrong (1 Cor. 7:2-5).
Dangers
to the Married Person
If
there a question about the divorce and remarriage teaching,
what are the dangers to the person (party) himself or
herself if he or she is wrong and remains wrong?
(1) If
the marriage is ADULTEROUS and SINFUL, and one STAYS
in the adultery:
(1) He
has no fellowship with God (1 John 1:7).
(2) He
has no forgiveness of sins (1 John 1:9; Heb. 10:26-31).
(3) He
has no knowledge of God (1 John 2:3-5).
(4) He
has no part in the kingdom of God (1 Cor. 6:9-10; Gal.
5:19-21).
(5) He
is under the wrath of God (Eph. 5:3-6).
(6) He
will face the judgment of
God (Heb. 13:4).
(7)
He offers a poor and destructive example to both believers
and unbelievers (1 Tim. 4:12; Titus 2:7).
(8) His
actions will demoralize and lower the influence of holiness
of the assembly of saints (1 Cor. 5:1-13; 1 Peter 2:12).
(9) He
could offend others, causing other believers to fall
into the same sin of divorce and adultery (Matt. 18:6-7).
(10)
He fails to exercise full repentance and forsaking of
sin (Acts 3:26; 26:18,20; Prov. 28:13).
(2) If
the given marriage is ACCEPTABLE to God (not adulterous),
and one SEPARATES or DIVORCES:
(1) He
violates the instruction of Christ to not “separate” what
God has joined (Matt. 19:6; Mark 10:9).
(2) He
brings disruption to the children and may cause the children
to turn from the way of Christ (Matt. 18:6-7; Col. 3:21).
(3) He
brings temptation to himself (1 Cor. 7:1-2, 9).
(4) He
deprives and defrauds his spouse of an emotional and
sexual relationship (1 Cor. 7:2-5).
(5) He
places his spouse into a situation that may cause her
to sin, live in moral defeat, and possibly (probably)
even adulterously remarry, thus being a stumbling-block
to her (Matt. 5:31-32; 18:6-7; Rom. 14:15).
(6) He
may bring reproach upon the body of Christ, causing the
Gentiles (non-Christians) to blaspheme God (Rom. 2:23-24).
(7) He
disobeys Paul who says to abide in the calling in which
one is called (1 Cor. 7:17,20).
(8) He
may bring severe financial hardship to himself, his spouse,
and even the community of Christ (1 Tim. 5:8; Jas. 1:27).
(9) He
may be guilty of accepting a “doctrine of demons” (1
Tim. 4:1-3a).
*
* * * * * * * * * * * * * *
If
there is a question about the divorce and remarriage issue, what are the
dangers to the one (friend, elder/overseer, preacher,
teacher, etc.) who advises or counsels the questionably
remarried party if the counsel he or she
gives is WRONG?
(1) If
the marriage is ADULTEROUS and SINFUL, and one
counsels the party (parties) to STAY in the adultery.
(1) He
teaches falsehood and error, that which is con-trary
to sound teaching and godliness (1 Tim. 4:6; 6:3).
(2) He
is responsible, in part, for the adulterer’s sin, condemnation,
and eternal judgment (Heb. 13:4; 1 Cor. 6:9-10).
(3) He “offends” or
causes one to sin or remain in sin and is thus under
Christ’s dreadful “woe” (Matt. 18:6-7; Luke 17:1-2).
(4) He
may encourage one to do that which he has some doubt
about, namely, stay in a sinful relationship (most remarried
people with some Scriptural knowledge are not totally
assured that their marital state is pleasing to God)
(Rom. 14:23).
(5) He
permits or encourages the adulterer or adulteress to
dilute the purity and holiness of the body of Christ
(1 Cor. 5:5-8; Eph. 5:25-27; 2 Cor. 11:2-3).
(6) He
permits that which will bring reproach upon the saints
of God (1 Peter 2:11-12).
(7) He
is responsible for encouraging children (in the family
and the community of saints) to grow up in an adulterous
atmosphere and compromising influence (Eph. 6:4).
(8) He
discourages the assembly from carrying out the exclusion
and withdrawal process against the sexually immoral,
including adulterers (1 Cor. 5:1-13).
(9) He
does not require the full implications of repentance
and restitution in the case of the adulterers (Acts 26:18,20;
Prov. 28:13).
(10) He
fails to demand the full meaning of discipleship that
sometimes requires extreme measures, even to separation
from one’s spouse (Mark 10:28-30; Luke 14:26-27; Matt.
10:34-38; cf. Ezra 9:1-10:19, 44).
(11) He
fails to take the stance of John the baptizer who rebuked
Herod for his marriage to an ineligible partner (Mark
6:17-18).
(12)
He fails to warn the wicked to turn from their adulterous
and sinful ways (Acts 20:25-27; Ezek. 3:17-21; 18:5-29;
33:1-20).
(2) If
the marriage is NOT adulterous and sinful and one counsels
the party (parties) to SEPARATE from a wrongfully assumed “adulterous” mate:
(1) He
violates the Lord’s instruction to not “separate” what
God has joined together (Matt. 19:6; Mark 10:9).
(2) He
brings disruption and suffering to the children and may
cause them to turn from the Lord in disgust--and be eternally
lost (Matt. 18:6-7).
(3) He
advocates a condition that brings temptation to both
parties who separate, a condition that few formerly-married
celibates have been willing to handle (1 Cor. 7:2-5,9).
(4) He
counsels that which will cause the parties to deprive
or defraud each other (1 Cor. 7:3-5).
(5) He
advises that which could cause one party to fall into
immorality or other sin, to turn from Christ, and to
be eternally lost (Matt. 5:31-32; 18:6-7).
(6) He
may bring reproach upon the body of Christ by outsiders
(Rom. 2:23-24).
(7) He
advises a separation that may bring financial hardship
to both parties as well as the body of Christ (the members
of which may be called upon to support the needy one
divorced and the children) (1 Tim. 5:8; Jas. 1:27).
(8) He
may be denying the power of God to make new creatures
in Christ and who brings new things out of old (2 Cor.
5:17).
(9) He
may counsel ones to violate Paul’s instructions to abide
in the calling in which they were called (1 Cor. 7:17,20).
(10)
He may be guilty of effectively closing the kingdom to
between 10% and 60% of unbelievers who will not even
consider the saving gospel of Christ if it requires disruption
in the home (Matt. 23:13).
*
* * * * * * * * * * * * *
If
you have read the foregoing points, you can see how utterly
serious this matter is. The
person himself or herself who is caught up in marital
problems or a divorce and remarriage relationship is
in the midst of a crucial situation that has eternal
consequences. Likewise,
the person who ventures to advise such a person to either
stay or change a marriage (or remarriage) relationship
is likewise treading on very dangerous territory. Yes, we are speaking of extremely serious matters when we
speak of divorce, remarriage, and adultery!
Questionable
Answers
With
such a serious matter as divorce, remarriage, and adultery,
people look to various sources for their answers. Not
all of these are reliable--and many are entirely misleading. Let us notice several.
(1) Does
the Early Church Teaching and Practice Help?
Some
people attempt to solve the difficulties of these issues
and avoid the painstaking research necessary by simply
going to the early church writings--those of the so-called “early
church fathers.” Just
what was the early church belief, teaching, and practice
in regard to marriage, divorce, and remarriage? Not
a great deal was written on this topic but there is sufficient
for us to learn something. Most students of patristics agree that there were slight differences
of belief and practice, but we may make certain general
conclusions:
(1)
It appears that the early church accepted remarried persons (regardless
of past divorce and regardless of the cause of the divorce)
and allowed them to continue in this relationship when they were “baptized” and became
members.
(2) If
a member’s spouse became an adulteress, he was required to divorce her. If
he did not, he would become an adulterer himself (by
having relations with his adulterous wife).
(3) If
one did divorce his adulterous spouse under these conditions,
he was not permitted to remarry. He
was to remain unmarried and wait for the divorced adulterous
spouse to repent and return.
(4) One
was not to remarry even after the death of
one’s legitimate spouse, but he was to remain celibate
for life.
What
shall we say about this summary? First,
this is only of historical interest. Those
who take the Scriptures as their only source of authority
may learn from early church history but they do not go
to the early church writings as their standard of right
and wrong.
Second,
apostasy began as early as the first century (Matt. 24:10-12;
Acts 20:29-30; 2 Cor. 11:13-15; Gal. 1:6-9; Col. 2:4,8;
1 Tim. 1:3,20; 4:1-5; 6:3-5; 2 Tim. 2:16-18; 4:3-4; Titus
1:9-13; Heb. 13:9; 2 Peter 2:1-3; 3:16-17; 1 John 4:1-6;
2 John 7-11; Rev. 2:14,15,20). It
should not be surprising that there were false teachings
and digressive practices in the second, third, and fourth
centuries.
Third,
we can learn that the early church did wrestle with divorce
and remarriage and this is just what we must do in our
age as we go to the Scriptures themselves as our standard.
We
must conclude, therefore, that the early church may have
been correct on
the points listed above or it may have been wrong about those points. The
only way for us to determine the truth is by searching the Scriptures ourselves--not by assuming
that the early church was correct. (See
the additional note at the end of this article.)
(2) Much
of the Available Literature Does not Adequately Deal
with All of the Issues
Much
has been written during the past several decades dealing
with the subject of divorce and remarriage. Much
of this, however, does not really deal with all of the
relevant areas of concern. This
literature may be inadequate for several reasons:
1. It
may not treat all of the relevant passages of scripture
but only with a few of them.
2. It
may not exegete the verses at all or it may not explain
them accurately.
3. It
may not deal accurately with the original languages of
Scripture or may not even examine the original language
(Hebrew or Greek) at all.
4. It
may not believe in the inspiration and authority of the
passages that treat the subject of divorce and remarriage.
We
must conclude that many of the books, booklets, articles
and tracts that purport to deal with this serious theme
are inadequate. They
simply do not give a comprehensive study of this burning
issue.
(3) We
cannot trust doctrinal statements, confessions
of faith, church disciplines, or denominational
councils.
Because
the problem of divorce and remarriage has grown to such
serious proportions in the past couple of decades, local
churches and denominational bodies have attempted to
formulate doctrinal statements dealing with the issues. However,
ecclesiastical policies are as varied as the denominations
producing them. One
church may state that a couple “converted” in an adulterous
relationship are “new creatures” and the church will
accept their present arrangement, while several smaller
groups will insist on their separation. One
church may permit divorce on the grounds of marital unfaithfulness
while another may allow divorce on the grounds of desertion
by the “unbeliever.” Yet
another church may permit the remarriage of the “guilty” party
who has been divorced as well as the “innocent” party
who initiated the divorce. A
large number of churches today explain that God understands
that some relationships simply have irreconcilable differences
and surely He will deal “redemptively” in these situations
to allow divorce and remarriage. And,
of course, there are some churches in which nearly any
marital relationship is tolerated, if not encouraged.
As
various church bodies accept these different policies,
they commit them to writing. In
this way we find written doctrinal statements or disciplines
with many different applications. Some
may offer certain passages to substantiate the specific
policy that has been passed by the denominational governing
body, denominational council, or church board.
The
Christian who seeks to know the will of God on the theme
of divorce, remarriage, and adultery, will be sadly disappointed
in many of these written standards. He
will find compromises and justifications. He
will discover partial truths and inadequate answers. He
will notice ambiguity and confusion. Nothing
less than a full Scriptural position will be acceptable
to the person who is devoted to the authority of God’s
Word.
The Problem and Solution
is Not Altogether Simple
When
one begins a study of this crucial subject, he may think
that it will be quite simple. He
will plan to simply read through the couple dozen of
passages of Scripture and make his decisions, based upon
what the verses actually say. So
he intends and so he proceeds. But
as he reads the verses, compares other translations,
examines the original languages, checks related verses,
studies the context, researches into the history and
culture of the time, and compares different views, he
will soon discover that what he thought was going to
be an hour-long study is evolving into a rather lengthy
and involved amount of research. Although
some may say that the answers are simple, we soon discover
that the issues are more complex than we originally conceived.
We
personally have attempted to study this issue out at
various times during the past decades (beginning some
35 years ago), and have discovered that some elements
of the subject are quite complex. We
have literally read and studied dozens of books as well
as many dozens (hundreds?) of short magazine articles,
tracts, and lengthy journal articles. Much
has been profitable while much has served to “muddy the
waters” of the subject. Some
writings have offered additional and helpful insights
while others were not worth the time and effort to read,
much less study, the contents.
Therefore,
we have learned that the subjects of divorce and remarriage
can be complex and difficult. This
experience has convinced this writer that many of those
who contend that this matter is quite simple are really
speaking out of their ignorance. They just have not thoroughly studied the matter, thus they
can confidently affirm their understanding (or possibly
misunderstanding). “They
do not understand either what they are saying or the
matters about which they make confidence assertions” (1
Tim. 1:7).
Suggestions
for Your Study
Are
we saying that the subject is too complex to understand? No,
not at all. Peter stated that some of Paul’s writings about future prophecy
are difficult to understand, and there are other themes
found in the Bible that are similarly difficult (2 Pet.
3:15-16). Yet,
Paul, Peter, John, and the other New Testament writers
communicated to be understood and we must approach our
study with the resolve that we will examine the Biblical
evidence and seek God’s answers. Paul wrote that we are to seek to “learn what is pleasing
to the Lord” (Eph. 5:10). He
said that “the Lord will give you understanding in everything” (2
Tim. 2:7). Through
the Scriptures, we may be “adequate, equipped for every
good work” (2 Tim. 3:16-17). Therefore, while the divorce and remarriage issue is difficult,
we must study it with the intention of understanding
it and walking in it as God gives us light.
What
suggestions would we offer to those who are studying
this subject? Consider
the following points. First,
pray to God for His help and guidance. Like
the psalmist, we should pray, “Open my eyes, that I may
behold wonderful things from Your law” (Psalm 119:18). Since
God has revealed His will through His Word, we should
seek His help as we study that Word.
Second,
we would suggest that you read one of our recent books: Do You Really Love the Truth? This
short but relevant study should help to give you the
motivation you need to study the Word of God on this
subject and other vital subjects. You
will be able to see why it is so vital that you truly
understand the will of God found in the Scriptures.
Third,
read the main passages of Scripture that deal with the
issue of divorce and remarriage. Use
a reliable, standard translation rather than a paraphrase
or inferior translation. We
would suggest The New American Standard Bible. Along
with this, examine another one or two translations for
comparison purposes. Following
are some of the verses that you will want to read and
study:
· Genesis
2:18-24
· Leviticus
18
· Deut.
22:22-30
· Deut.
24:1-4
· Ezra
9:1-10:19, 44
· Neh.13:23-31
· Prov.
5:15-23
· Isaiah
50:1
· Jeremiah
3:8
· Hosea
2:1-2
· Malachi
2:10-16
· Matthew
1:18-25
· Matthew
5:27-32
· Matthew
19:3-12
· Mark 6:17-18
· Mark
10:2-12
· Luke
16:18
· John
8:1-11
· Romans
7:2-3
· 1
Cor. 5:11
· 1
Cor. 6:9-11
· 1
Cor. 7:10-16,39
· (1
Cor. 7:1-40)
· Ephesians
5:3-7
· Ephesians
5:22-33
· | 
