Divorce and Remarriage in the Christian Context—Part Two: New Testament Texts That Address Divorce and Remarriage
A few months ago, I began a series on the topic of divorce and remarriage in the Christian context. The title of the first article was Divorce, Remarriage, and My Own Existence. It primarily focused on my own experiences with divorce and remarriage while growing up. Further, I admitted the complexity, thankfulness, and grace I feel knowing that without two divorces and a remarriage, I (humanly speaking) would not exist.
Judging from my personal experiences alone, I think that I could say that divorce is very painful and wrong, but also it is not unrecoverable nor unredeemable. In other words, as ugly as divorce is, God is able to take ugly things and make something shiny and new. I have learned this by experience.
However, the point of the second part of this study is to turn to the Scriptures. Experience alone—apart from tested morality and purity—can be quite dangerous. It should never serve as a solo guide. Experience needs objective counsel too, and so we now turn to the word of God. Here are the primary New Testament passages that directly deal with the topics of divorce and remarriage:
- Mark 10:2-12
- Matthew 19:3-12
- Matthew 5:31-32; Luke 16:18
- 1 Corinthians 7:10-16
Yes. Only five. It may be helpful to add a word about the “law of proportion” in biblical studies. There are 7,947 verses in the Greek New Testament1 and only 31 verses directly2 address the topic of divorce and remarriage. That’s 0.4% of the New Testament. So, what does this mean? Does this mean that it was not an important topic to the writers of the New Testament or to the Holy Spirit? I definitely do not think this is the case for a number of reasons. First, if we added verses that speak directly about marriage, the percentage would increase. Second, the Gospel writers include Jesus’ teaching on the matter. John gives us a general principle that is helpful—there are many other things that Jesus may have done or said that were not included in the Gospels (cf. Jn. 20:30-31). In other words, the Gospel writers made sure to include Jesus’ teaching about divorce and remarriage. Therefore, I do not think that the “law of proportion” here teaches us that such a small number of verses should be interpreted to mean that this is an insignificant topic. What else could it mean? Another option could be that there was so much unity and agreement about the topics of divorce and remarriage that extensive repetition throughout the New Testament was not necessary. In other words, Jesus’ teaching is clear; the apostles echoed it exactly; no need to belabor the point; let’s move on. I think this is right. Therefore, it is our burden then to discover this clear, unified message on divorce and remarriage, and then orient our beliefs and practices to match the teaching of the Lord Jesus, his apostles, and the church.
Pastor Jeff VanGoethem, who serves with me at Scofield Church, has written extensively on divorce and remarriage. He has many helpful articles that demonstrate his years of study, reflection, prayer, and experience with these topics. I would advise any of you with an interest in further study to take a look at his writings (You can find some of his writings at the Scofield website by clicking here). Richard B. Hays is the author of The Moral Vision of the New Testament, and he pragmatically applies a New Testament ethic,3 which he ascertained from a study of the Scripture, to the topics of divorce and remarriage. The purpose of developing and applying such an ethic is to try to interpret and practice in a consistent manner across the variety of topics that one finds in the New Testament and in life. I mention both Pastor Jeff’s writings and the book by Hays because I will be interacting with these materials as I write.
New Testament Texts That
Address Divorce & Remarriage
And Pharisees came up and in order to test him asked, “Is it lawful for a man to divorce his wife?” He answered them, “What did Moses command you?” They said, “Moses allowed a man to write a certificate of divorce and to send her away.” And Jesus said to them, “Because of your hardness of heart he wrote you this commandment. But from the beginning of creation, ‘God made them male and female.’ Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”
And in the house the disciples asked him again about this matter. And he said to them, “Whoever divorces his wife and marries another commits adultery against her,and if she divorces her husband and marries another, she commits adultery.” (Mark 10:2-12, ESV)
These verses are located in the central section on discipleship in Mark’s Gospel (8:31-10:45) where he repeatedly stresses the costliness of discipleship. There is no doubt that Mark has arranged the location of Jesus’ teaching on divorce and remarriage precisely in this section so that his readers will make the connection that marriage is important in Christian discipleship. Following Jesus means believing and behaving in marriage in a way that involves service, suffering, and cost.
There are three keys to understanding Jesus’ teaching about divorce and remarriage in this passage. First, notice the verb that Jesus uses in verse 3 compared to the verb that the Pharisees use in verse 4. Jesus asks, “What did Moses command (ἐντέλλω) you?” The Pharisees respond, “Moses permitted (ἐπιτρέπω) a man…” The difference is clear, and the error of the Pharisees is exposed quickly—the Law does not command divorce. The Old Testament passage in question is Deuteronomy 24:1-4. Here, the situation of divorce is presupposed; it is not commanded or idealized. Moses is presupposing that such a tragic situation has occurred in order that he may give a command about not remarrying the first spouse after a second marriage has occurred. The point here is not the granting of permission; it is more like a case study, “In the case when a divorce has already occurred…” The Pharisees are wrong here in their interpretation of Moses, and Jesus nails them. Moses did not command divorce, neither did he give some sort of fatalistic permission to the practice. Instead, God gave Moses and Israel laws to lessen and manage the brokenness after such a tragic event. Again, Jesus is not ignoring the reality that divorces happen in the human experience—the fact that there was even such a thing as a “certificate of divorce” is representative that divorce sometimes happened (v. 5). Rather, Jesus is dusting off and reestablishing the forgotten desire of God concerning marriage from the very beginning, which exposes the hard heart that is behind the desire to divorce.
Second, Jesus attributes this “permissible position” to their “hardness of heart” (v. 5). There is an unwillingness to go deeper in sacrificial love in order to maintain the marriage. Hays writes,
For the reader of Mark’s Gospel, the inference is clear that “hardness of heart” is associated with lack of faith in Jesus and resistance to the power of God (cf. 3:5; 8:17). Those who trust God as revealed through Jesus will not seek such an escape clause from their marriages. For with God all things are possible (cf. 10:27), and for those who believe, hardness of heart can be overcome.4
Lastly, as Hays puts it, Jesus “trumps Scripture with Scripture” by appealing to the creation narrative, which establishes instruction on marriage that precedes the Mosaic Law. The ultimate intention of God is clear in the creation narrative—what God has joined together, let no human being tear apart. This has been God’s intention from the beginning concerning marriage, and although we are sinful and make marriage hard, God’s intention has remained the same. We need the gospel in our marriages. It has recreating power in our lives and relationships. The gospel puts to death all that needs to die in us, and it raises to life all that needs to be reborn in us.
In verses 11-12, Jesus addresses remarriage. There are two ways that these verses are typically interpreted. First, Jesus is forbidding remarriage. Those who hold this view assume that Jesus is presupposing that divorces will happen (sort of like what Moses did in Deuteronomy 24:1-4), and he is seeking to minimize the damage and brokenness by forbidding remarriage. Second, others view these two verses as further emphasizing the teaching in verse 9. That is to say, he again is forbidding divorce, which was usually done in order to marry someone else. Divorce is further renounced by the absolute exclusion of remarriage.
So what is Jesus’ teaching about divorce and remarriage according to Mark? Simple. Stay in your marriage—no matter the perceived lack of satisfaction, no matter the struggle, no matter the suffering, no matter the cost. Don’t crave permission and give into a hard heart; instead, obey the command by the power of the gospel that was established in the beginning by God. If we consider Hays’ New Testament ethic, perhaps we would say that Mark gives the Christian community a look at marriage through the lenses of both the cross—by including it in his way-of-the-cross discipleship section—and the new creation—by appealing to the authority of the creation narrative.
And Pharisees came up to him and tested him by asking, “Is it lawful to divorce one’s wife for any cause?” He answered, “Have you not read that he who created them from the beginning made them male and female, and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate.” They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”
The disciples said to him, “If such is the case of a man with his wife, it is better not to marry.” But he said to them, “Not everyone can receive this saying, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.” (Matthew 19:3-12, ESV)
Two things are immediately clear in Matthew’s rendering of Jesus’ teaching on divorce and remarriage: (1) Matthew was aware of Mark’s writing, and (2) Matthew has notable additions, not found in Mark. A word about the nature of the Gospels is necessary here. The Gospels are perhaps best described as theological retellings of the historical Jesus of Nazareth inspired by the Holy Spirit to provide local Christian communities or churches with evangelistic and discipleship manuals. Simply put: God connected the past, present, and future in the person of Jesus; here’s how to follow him and how to go and tell everyone. The Gospels are historical, but they are not just historical. They are theological, giving expression to both God’s activity in the world and desires for his people in the world. The writers are also attempting to disciple their intended audiences in the way of Jesus. So, just as you or I when writing a personal letter may express ourselves in a variety of ways to get our points across depending on the recipient of our letter, we see some of this in the Gospels, but not to the extent that we see contradiction or tampering.
With that preface, let’s look at Jesus’ teaching on divorce and remarriage in Matthew 19:3-12. There are two main additions in the Matthew account that must be explained. First, the question of the Pharisees in Matthew 19:3 is asked a little differently than the question the Pharisees ask in Mark 10:2. Here it is: “Is it lawful to divorce a wife for any cause?” The words in italics are not found in Mark’s Gospel. I believe Hays is correct when he explains why Matthew has done this,
The question alludes to the dispute between different rabbinic schools reported in the Mishnah:
The School of Shammai say: A man may not divorce his wife unless he has found unchastity in her, for it is written, “Because he hath found in her indecency in anything.” And the School of Hillel say: [He may divorce her] even if she spoiled a dish for him, for it is written, “Because he hath found in her indecency in anything. R. Akiba says: Even if he found another fairer than she, for it is written, “And it shall be if she find no favor in his eyes…”5
Matthew and his audience are acquainted with the Rabbinic squabble of the day concerning divorce and remarriage. Jesus’ teaching on divorce in Matthew is placed in the center of this debate. The question debated by the Rabbis is not whether divorce was permissible; they would say, of course it is. The question they were asking concerned appropriate grounds that would lead to a permissible divorce, so that—no doubt—the offended party could be free to remarry and enjoy life happily ever after. Jesus’ response in Matthew 19:4-6 is very similar to his response in Mark 10:6-9. In both instances, Jesus restores the teaching on marriage in the creation narrative. Matthew and Mark both agree that Jesus taught this as God’s ultimate intention for married people. Matthew and Mark also agree on the heart issue behind the one seeking a certificate of divorce; compare Matthew 19:7-8 with Mark 10:3-5. Both Gospels agree that the one seeking the certificate of divorce has become hardened. The foremost lexicon for the Greek New Testament describes the term for “hardness” in this way: “an unyielding frame of mind, hardness of heart, coldness, obstinacy, stubbornness.”6 The idea here is that this kind of heart has become impossibly hard. Hebrews 3:8 employs the verbal form of the word (σκληρύνω), where the writer quotes the Old Testament in his exhortation to the people not to harden their hearts as in the wilderness rebellion recorded in the book of Numbers. He goes on in Hebrews 3:12 to say, “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.” So, we get a further description of the “hard heart” that explains its ultimate destination apart from divine intervention and grace—evil, unbelief, deceived by sin, and falling away from God. Loved ones, this is the condition of the heart that seeks divorce. This kind of heart has not only grown impossibly cold toward a spouse, but it has turned impossibly cold toward the desire of God for marriage. Now, as said earlier, nothing is impossible with God. God can thaw and soften any heart with his grace.
The second addition provided in the Matthew account is found in verse 9, “Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” Mark has no mention of this “exception clause.” As you can imagine, much ink has been spilled in attempt to interpret and explain Matthew’s recording of Jesus’ instruction here. Hays offers three of the common attempts, and they all focus on the meaning of the term πορνεία (porneia), which has a varied lexical range of meaning perhaps best communicated by an umbrella phrase such as “sexual immorality.” Some interpret the use of this term in Matthew 19:9 to mean adultery. Even though the specific word for adultery (μοιχεία, moicheia) is not found, the meaning of “adultery” is certainly within the lexical range of πορνεία. However, if Jesus wanted to clearly and specifically identify adultery as the grounds for divorce, his choice of words seems odd. Other interpreters offer a slight variation to the first view. They suggest that,
Porneia refers not to adultery but to premarital unchastity, so that the exception would refer to the situation described in Deuteronomy 22:13-21, in which a husband finds his new bride not to be a virgin. Under such circumstances, Deuteronomy prescribes capital punishment, but actual practice may have been for a man simply to dismiss the woman, as in Matthew 1:19, where Joseph resolves to send the pregnant Mary away quietly. This interpretation, which would restrict the range of application of the exception clause, would perhaps explain why the term moicheia is not used.7
If I am understanding him fully, this is Pastor Jeff’s interpretation of the term as written in his article entitled, Is Adultery a Grounds for Divorce? An Examination of Matthew’s ‘Exception Clause’. Pastor Jeff writes,
In Jewish marriage practice a contract was struck between the two families of a couple intending to marry. Money changed hands, a Ketuba or wedding document was executed. Then a year went by, the so-called betrothal period, and then the wedding ensued. During that year, the couple was to present evidence of purity and virginity, particularly the woman, as this was a matter of honor. The goods were not to be “damaged” so to speak — a potential husband had the right, culturally speaking, in this important transaction to expect a pure bride. If she turned out to be impure, the betrothed husband had the right to get out of the contract. This however required a divorce, even though the marriage had not been solemnized or consummated.8
Lastly, there is one additional view, which both Pastor Jeff mentions in his aforementioned article, and which Hays articulates in his book. This view connects the Greek term porneia to the forbidden unions and sexual practices of Leviticus 18. Some seem to limit this to incestuous marriages, because of the similar cultural contexts of the “Leviticus generation” of Israelites and the first century Christians. Both were familiar with the incestuous practices among the nations with political power in their days—Egypt and Rome. In fact, some interpret the apostolic decree of Acts 15:28–29, where we also find the term porneia, to also be dependent upon Leviticus 17–18. Hays explains Matthew’s intention in this view,
Matthew, by inserting the exception clause in the case of porneia, would then be following the precedent of the apostolic decree by allowing for the dissolution of incestuous unions. Such a provision, it is argued, would make good sense in a community engaged, as Matthew’s community was, in mission to the Gentiles; the termination of such abominations would be necessary for the Gentile converts to have fellowship with the Jewish Christians in the community.9
There are three primary reasons why I think this third view is to be preferred to the rest. First, I think that apostolic decree of Acts 15:28-29 is being applied here, which means that Matthew is not being divergent or rebellious against apostolic tradition and teaching, but rather upholding it strongly. He falls right in line with the agreement at the Jerusalem Council.10 The second reason is that porneia is allowed to have its natural function as a “catch-all” term if it is viewed as covering all the sexual abominations of Leviticus 18. Leviticus 18 not only speaks of incestuous relationships, but also of a number of forbidden sexual offenses and unions; thus, some people question how it is that Jesus could only be referring to those verses that speak to incest in Leviticus 18 and why not to the whole of the offenses? Therefore, whatever position one takes should allow porneia to function in its natural “catch-all” function. The lexical meaning of porneia is basically fornication, which refers to any sexual act or relationship that takes place outside of divinely sanctioned marriage. This is why I, at least at this point, do not agree with either the first or the second views above. In my opinion, they try too hard to make the term describe one technical usage. Lastly, even though Hays’ does not adopt this view himself, I think that his New Testament ethical principle of community demands this view. The New Testament writings are almost always concerned with the relations between Jews and Gentiles as they experience Christ’s salvation together in one body, the church. The apostolic decree in Acts 15:28-29 covers matters of blood and sexual immorality—as does Leviticus 18. Matthew is faithful with the apostolic decree and with the historical encounter between Jesus and the Pharisees. Jesus identifies the indecency about which the Rabbis argued as porneia, which the apostles forbid in their decree (Acts 15:28-29), which has conceptual allusions back to Leviticus 18. Further, this type of exception, more than adultery or unfaithfulness during the betrothal period, serves the realities of the Jewish-Gentile church.
But if porneia is a “catch-all” term, does that mean adultery or sexual unfaithfulness in marriage is included? Does Leviticus 18 include a reference to adultery? Maybe, maybe not. Here’s a summary of the forbidden unions:
- Incest (vv. 6-18)
- During the Woman’s Menstrual Cycle (v. 19)
- With Your Neighbors Wife (v. 20)
- Your Offspring to (the false god) Molech (v. 21)
- Homosexuality (v. 22)
- Beastiality (v. 23)
These themes in these forbidden unions include blood, seed, offspring, and forbidden places for sexuality to be expressed. You will notice that verse 20 could potentially relate to the question of adultery.
Now, let’s walk across the bridge to real life. Does Leviticus 18:20 and Matthew 19:9 send the Christian on a straight line to the divorce attorney? No. What if it happens more than once? No, not necessarily. Besides, according to Jesus, all of us are repeat adulterous offenders anyway (Mt. 5:28). You say, “Well, I do not like it that my husband looks at porn or has impure thoughts, but I can live with it.” That may be, but God is not going to “live with it.” His standard of purity has been violated; he will be sure to deal with it at the right time. You say, “I can forgive his mind from wandering, but I cannot forgive the physical act.” But God will forgive any sinner who repents and turns to him for grace and mercy. You say, “My wife is not seeking forgiveness for what she did.” Is it possible that more time and prayer are needed? You say finally, “You do not understand!” I say, “That is not true either, and I am not going to speak those words that short circuit marriages that may just need time to heal—I am not going to say, “Your’s is a special case; you deserve a divorce.” The gospel won’t let me say that. Remember this? “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Eph. 4:32). How may I describe God’s forgiveness toward me in Christ?! The extreme forgiveness given to us is to in turn be practiced among us. When there is adultery in a marriage, the first response of the Christian spouse is forgiveness and an aim toward reconciliation. God’s intention for our marriages is permanence, and we should not let go of this easily. Of course, there are times when forgiveness is extended, reconciliation is pursued, and the offending partner keeps on following his or her path of wickedness, leading him or her to legally divorce, and even remarry, leaving the former family and spouse in ruin. To these dear ones, I am sorry; what pain and sorrow. May God’s grace allow you to continue living with such a soft heart, and may he be to you all that you need for the days ahead.
Regarding remarriage, it is clear that the exception clause modifies the verb for “divorce.” So, if such a divorce occurs, is a person allowed to remarry? It is not as clear. It seems that the exception clause would also allow for a person to be free from the previous marriage vow and allowed to remarry. It does not command someone to remarry, but rather a person whose divorce takes place due to the sexually immoral (Leviticus 18) nature of the relationship is no longer bound and is free to marry again. It is permissible. For example, if, during the days of the early church, a couple in an incestuous union were converted by the gospel, they would need to be divorced, and they would be allowed to remarry. Even if such a union was recognized by the “empire” as lawful, it would not be lawful in the church.
Matthew 5:31-32; Luke 16:18
It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery. (Matthew 5:31-32, ESV)
Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. (Luke 16:18, ESV)
I don’t have too much to say on these passages. There are some unique features regarding the emphases placed on one or the other gender, but I will not get into that here. It is notable that Matthew again mentions the exception clause, but Luke does not. We do gain a clear look into God’s viewpoint. Even after the human rendering of a certificate of divorce, with the exception of porneia, God still views the marriage as intact. Therefore, any joining together with someone else is adultery. Hays writes,
To dismiss a wife is to consign her to sin, or to singleness without protection in a patriarchal society; thus, Matthew calls husbands in the Christian community to a broader vision o the life of righteousness. They are to take full moral responsibility for maintaining their marriages faithfully—with the sole proviso that porneia can bring the marriage to an end.11
1 Corinthians 7:10-1612
To the married I give this charge (not I, but the Lord): the wife should not separate from her husband (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife.
To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace. For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?” (1Corinthians 7:10-16, ESV)
Here in 1 Corinthians, we add another layer to the discussion. Hays writes,
This passage, chronologically the earliest of our New Testament sources dealing with divorce, is the most interesting instance we have of a consciously reflective pastoral adaptation of the tradition concerning Jesus’ teaching on this topic.13
First, let’s clear up one thing. The use of the English term “separate” is not referring to our contemporary idea of separation in a marriage. In this passage, “separation” and “divorce” are referring to the same thing—divorce. Verses 10-11 have a simple message: stay married; no divorce. In following a pattern that we have seen elsewhere in this study, Paul does address what a women is to do if she finds herself in such a situation: do not remarry, or reconcile with your husband.
Next, Paul addresses something we have yet to address. What happens when one spouse is converted to Christianity and the other remains an unbeliever?14 Paul’s pastoral counsel to the church at Corinth was to remain in the marriage because the presence of a Christian has a sanctifying effect in the home. This is not hard to imagine—the Spirit of God dwells in the believer; the believer knows and speaks the gospel; the believer prays; the believer was hearing and sharing the word of God. All of these graces enter the home through the believer and are seemingly made available to the unbelievers in the household. There is much more that could be said on this topic, but our interest here pertains to divorce and remarriage, instead of sanctification. You need to imagine the cost of remaining in some of these marriages. The common, pagan Corinthian would have most likely been involved in the rituals associated with the various temples in the city. While “Old Corinth” seems to have been far more sexually depraved than “New Corinth,” the latter’s moral fabric was still far from “a reputation of moral probity.”15
Paul goes on. If the situation should arise that the unbeliever abandons the believer, Paul says, “…let it be so. In such cases, the brother or sister is not enslaved. God has called you to peace.” Hays comments that is one instance where the individual’s union to the church is weightier even than his or her union in marriage. The term “enslaved” means literally “to make someone a slave, enslave,” or “to make one subservient to one’s interests, cause to be like a slave.”16 Does this mean the believer can remarry? Paul does not directly address this. In the surrounding context, Paul is quite clear that he prefers the single person to not seek to change his or her status, but rather to serve the Lord. However, he also states that the single person does not sin if he or she does marry. But does this apply to the newly single person who was abandoned by his or her unbelieving spouse? Some take “bound” or “enslaved” to mean that the believer is no longer bound to continue the previous marriage. In a sense, Paul in compassion is saying, “Look it is not your fault; God is not angry with you; be at peace.” Others take it further to say that the believer is no longer bound in regard to marriage and liberated to marry again or to remain single. Those in this latter camp see a conceptual parallel between this passage and 7:39-40; that is, the abandoned spouse experiences the same liberation that a widow or widower experiences.
What further complicates this for modern readers is our desperate desire to be happy and to reach self-actualization. As Christians, we must reorient ourselves with God’s revelation; we cannot be primarily concerned with self-actualization, but rather we must find happiness and contentment in God and the things that he loves. We are not the center of the narrative of the world; he is. I know many good men who were born again after they were married, and as time went on, their unbelieving spouses left mostly due to their husbands new faith. What would Paul tell my friends? In this particular passage, I must admit that it is too vague for me to dogmatically and harshly hold a position. So in one sense, I want to say let each person be persuaded by the Spirit on this. However, I am a pastor, and inevitably, I will sit across the room from this very situation one day, which means that I do not have the liberty to avoid forming a position. I think my first response would be to encourage singleness and at the very least an agreed upon season in which the abandoned spouse, now single, seeks the Lord on behalf of their spouse who has left him or her (1 Cor. 7:11, 39-40). I think this also gives the newly single person an opportunity to experience what Paul goes to great effort to emphasize in 1 Corinthians 7; that is, the single person is able to be wholly devoted to the work of the Lord in a unique way. This I think is the minimum we can do in such a situation in an attempt to honor the intention of God for marriage. I would certainly discourage any hasty dating, engagements, or weddings and dismiss such actions as inappropriate conduct for a Christian given the New Testament’s serious teaching about God’s intention for marriage.
As I wrote in Part One of this series of articles, I am no stranger to divorce. While I have not experienced directly in my marriage, it surrounded my childhood and continues to have effects in my day to day life. For example, Delainey (my daughter) recently had a school project that involved a little house on which we were to attach pictures of her family, so that she could share about her family with her classmates. When we made it to the part where we add grandparents, I had choices to make because of a marriage that ended sixteen years ago. Do I put pictures of my mom and stepdad and my dad and stepmom? Will Delainey be able to explain this triad of grandparents to her classmates?
The New Testament instruction for the Christian church is clear about the will of God concerning marriage: it’s permanent “until death do us part” (Mk. 10:2-12; 1 Cor. 7:10-11; 39-40). It is also clear that porneia was taken seriously by the apostles and such deviant acts threatened the building up of families and local churches according to God’s ultimate intention for marriage (Mt. 19:3-12; 5:31-32; Acts 15:28-29).
What if you are reading today and you find yourself feeling like a piece of human debris? You know, like, against your own will and desires the impossible coldness of divorce has entered into your life and left you emotionally, mentally, bodily, and spiritually on the sidelines of life. What I would like to say to you today is be comforted, for something greater than marital status has come. All the treasures in Christ are yours through faith in him.
Come ye sinners, poor and needy, weak and wounded, sick and sore;
Jesus ready stands to save you, full of pity, love, and pow’r.
I will arise and go to Jesus, He will embrace me in His arms;
In the arms of my dear Savior, O there are ten thousand charms.
Come, ye thirsty, come and welcome, God’s free bounty glorify;
True belief and true repentance, ev’ry grace that brings you nigh.
Come ye weary, heavy laden, lost and ruined by the fall;
If you tarry till you’re better, you will never come at all.
Let not conscience make you linger, nor of fitness fondly dream;
All the fitness He requireth is to feel your need of Him.
-Come Ye Sinners, Joseph Hart
“Arise and go to Jesus.” Give yourself to the work of his gospel. If Jesus is not enough, then I have nothing more to say or offer. As one surrounded by divorce, I have come to know and experience that his grace can overcome and redeem.
1 Kurt and Barbara Aland, The Text of the New Testament, 29.
2 Surely, we could many more verses is we expanded the conversation to those passages that indirectly speak to attitudes and behaviors that relate to marriage, divorce, and remarriage.
3 I will briefly mention the key components of his ethic here. They are (1) Community, (2) Cross, and (3) New Creation. He also adds a sort of appendix that states, “Why Love and Liberation Are Not Sufficient.” The way this works in his book is like this. First, he develops why he thinks these three themes of Scripture should function as governing principles when constructing a distinctly, Christian, ethical response to topics such as violence and justice, divorce and remarriage, homosexuality, ethnic conflict, and abortion. Then, he deals with each of these real world issues by interpreting and applying the relevant passages of the New Testament using these governing principles as his “lens” or “glasses” so to speak.
4 Richard B. Hays, The Moral Vision of the New Testament, 350.
5 Richard B. Hays, The Moral Vision of the New Testament, 353.
6 A Greek – English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, on the term σκληροκαρδία.
7 Richard B. Hays, The Moral Vision of the New Testament, 354.
8 Jeff VanGoethem, Is Adultery a Grounds for Divorce? An Examination of Matthew’s ‘Exception Clause’, 2.
9 Richard B. Hays, The Moral Vision of the New Testament, 355.
10 The Jerusalem Council took place in 48 A.D. according to D. A. Carson and Douglas Moo, An Introduction to the New Testament, 464. Matthew wrote his Gospel prior to 70 A.D., not much prior, according to the same source on page 156. Therefore, Matthew most definitely would have been aware of the apostolic decree of Acts 15:28-29 that was distributed orally and in writing (15:23) to all the churches.
11 Richard B. Hays, The Moral Vision of the New Testament, 357.
12 1 Corinthians was written during Paul’s time in Ephesus between 52-55 A.D., most likely toward the latter. Therefore, the apostolic decree of the Jerusalem Council would have already been given (Acts 15:28-29). I would argue that you do see allusions to the decree here—note the warning and instruction concerning porneia (“sexual immorality”) in 1 Corinthians 7:2 and note that chapter 8 is wholly devoted to the topic of food sacrificed to idols. In these chapters, Paul is answering questions posed to him by the Corinthian church in light of the apostolic decree.
13 Richard B. Hays, The Moral Vision of the New Testament, 357.
14 To be clear, these people were already married. This is not in any way condoning the marriage between an unbeliever and a believer.
15 Carson and Moo, An Introduction to the New Testament, 420.
16 A Greek – English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, on the term δουλόω.
In a 2014 article with Catalyst entitled, “Everything We Think We Know About Marriage and Divorce Is Wrong,” Shaunti Feldhahn challenges the oft quoted divorce statistics with which most of us have grown too accustomed and familiar. She writes,
Perhaps most surprising, half of all marriages are not ending in divorce. According to the Census Bureau, 72% of those who have ever been married, are still married to their first spouse! And the 28% who aren’t includes everyone who was married for many years, until a spouse died. Non-one knows what the average first-marriage divorce rate actually is, but based on the rate of widowhood and other factors, we can estimate it is probably closer to 20–25%. For all marriages (including second marriages, and so on), it is in the 31–35% range, depending on the study.
She goes on later in the article to mention her partnership with The Barna Group during which both Feldhahn and Barna calculate that the divorce rate among those who regularly attend church is 27%.
These statistics are certainly more encouraging than what we typically hear about marriage in the world and in the church. Although in my opinion, if Feldhahn and Barna are correct in their calculation about the divorce rate among regular church goers is 1 in 4, I still say we can do better. Comparing Feldhahn’s numbers according the the Census Bureau and in her partnership with Barna, the divorce statistics in our nation and in the church are still basically the same. Don’t get me wrong; I am elated if these lower figures are correct! However, I believe that the effect of the grace of the gospel and the ministry of the Spirit in marriages of Christians should cause our numbers to be lower in comparison to the general population. I recognize that even as Christians we still wrestle against the sinful nature, but we also by grace have been given power and awareness to overcome and then yield to the will of God for our lives and marriages.
My plan is to make this something like a five part series on Divorce and Remarriage in the Christian Context. Other than this first article, I’ll be interacting with a book entitled, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics by Richard B. Hays. In this article, I hope to share briefly about my own experience and identification with both divorce and remarriage. In the articles to follow, I plan to interact with Hays (1) on those New Testament texts that address divorce and remarriage, (2) on the (canonical) development of the Bible’s teaching on divorce and remarriage, (3) on his hermeneutical principles in response to the New Testament’s witness against divorce and remarriage, and (4) on his exhortation that the Christian Church is a community making the love of God visible (and one way we do this is through our marriages).
But before interacting with Hays, first let me say that I would not exist were it not for two divorces and a remarriage. Neither would my sister Jade. I find the complexity of my own existence in light of the will of God quite confounding. If the Scriptural commands to uphold marriage had been completely obeyed by my mother and father, then I seemingly would not exist. I suppose an appropriate response from me on this is that I should always rejoice when the word of God is obeyed, even at the cost of my own life. The divorces that took place prior to my existence, that indeed paved the way for the possibility of my own existence, were not without causing deep pain, confusion, and heartache for others, including children. I suppose another appropriate response from me on this is that I thank God for his grace in allowing me to have existence despite the messy circumstances that preceded my life; and moreover, I thank him for his grace in calling me into relationship with him. And as dysfunctional as it may be, I am thankful for my mother, my father, my two half-brothers, my half sister, and my full sister. I love them and continue to grow in relationship with them.
Today, my extended family has grown larger as a result of four other divorces and two remarriages. My mother and father divorced when I was 16, and they both remarried. My stepfather was also previously married, as was my stepmother. Confused yet? So, in addition to the family I started with, I now have a stepfather, a stepmother, two stepsisters, and three stepbrothers, not to mention the numerous nephews, nieces, uncles, aunts, etc. While I look back upon the divorces that led to my own existence with some sort of gladness that I was able to have life, I can’t say that I have always looked at the divorce of my mother and my father with such grace and gladness. I am learning. I am learning that Christ’s redemptive grace is able to reach deeply into broken families, heal any and every wound, and make relationships into friendships, even if there was once hostility and brokenness.
As I write and interact with the Scriptures, Hays’ book, and the topics of Divorce and Remarriage, I wanted you to know that I do not come to these topics somehow lacking in experience. The temptations that lead to divorce has surrounded and bullied my family. While I am a grown man, I am still a child of divorce, and there isn’t a day that goes by in which I am somehow still affected by my family dynamics. I don’t say this resentfully; it’s just reality for me. I am eager to learn God’s grace and how to lean on his love and show his love in this family context. In other words, I’m not a slave to the dysfunction of my family; none of us are. The power of the gospel sets us free, and we are growing in this freedom.
These experiences came with me when one glorious day, Jesus reached down and saved me. Very early in my conversation, he taught me that Ephesians 4:32 is part of the new life that he had for me, “Be kind, tenderhearted, forgiving one another, as God in Christ forgave you.” This forgiveness that I received has allowed me to continue to have an extended family. It has transformed my heart to seek out these new step-relationships with charity. God in Christ has forgiven me every sin, and O how great a sinner I am. Therefore, I must then extend forgiveness, kindness, and gentleness to others whose sins may have had some affect on my life. Interestingly, the teaching in this verse that has brought healing in my experience of divorces and remarriages is the same teaching that serves as the foundation to my marriage to Aimee. I ought always to forgive Aimee, and Aimee ought always to forgive me because God in Christ has forgiven us both. Perhaps, you feel that I am a bit naive here, and I may very well be a bit naive about some things. However, as per my experiences listed above, I don’t think divorce is one of those things. I look forward to writing and interacting with you more in the coming months about what the Bible teaches about Divorce and Remarriage. God’s grace to you and your families.
A ring now forms,
brown and worn,
too tired to refill it,
too burdened to remove—
its contents remain;
if they could speak,
of tears and worry and pain
they would leak
into the ears
of those who could hear.
My coffee cup . . . my coffee cup.
I stare into it,
cold and bitter now,
my soul it mirrors,
no know how,
lack of pow-
-er, lack of control,
be still, my soul.
Does He hear?
My heart laid bare,
O Father, please draw near!
My coffee cup . . . my coffee cup.
Aged and unstirred,
needing a good shake,
ready to be served,
past its time for drink;
commentary of a man
in a desert land
upon whom God from heaven
must descend with drink
of solace and peace and healin’,
bring me back from think-
-in ’bout my coffee cup . . . my coffee cup.
In 1 Corinthians 15:3–8, we have what is perhaps the earliest, written claim for the bodily resurrection of Jesus Christ:
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.
(1 Corinthians 15:3–8 ESV)
Below, I have included my response to an article posted by Patheos blogger Adam Lee’s article “Paul’s Resurrection Creed” from March 11, 2009. You can read it here: http://www.patheos.com/blogs/daylightatheism/2009/03/pauls-resurrection-creed/. I have also included some video resources that may be helpful for you this Easter season. Christ is risen! Praise the Lord!
Thanks for the article. I have some objections to your points. Cards on the table, I am a Christian. I believe in the historical, bodily resurrection of Jesus of Nazareth. You say,
First of all, the way Paul describes the disciples is strange.
I have to object to this. It is most likely that this creed is not originally Paul’s, but a creed that predates him and his writing of 1 Corinthians. If you notice in the Scripture quotation you’ve listed above, Paul states that he received this. The composition of 1 Corinthians dates back to 54 C.E., as Dr. Daniel B. Wallace (https://bible.org/gsearch?sear… and most NT scholars would acknowledge. Therefore, if the letter itself dates to 54 C.E. and if the creed of 1 Corinthians 15:3–8 precedes the Paul and his letter, then we are looking at an extremely early creed probably produced within the year of Jesus resurrection and ascension. This is not hard to imagine as it would have been sensical for the early Christians to formalize an oral creed concerning the bodily resurrection of Christ and pass it around as they met in the temple and from house to house. Some suggest Saul/Paul’s conversion took place as early as 33 C.E. I’ll concede that it could be that Paul received this as late as the mid-forties due to the record of his interaction with the apostles in Jerusalem.
Second, you seem to not understand the nature of a creed. A creed serves to summarize truth in a compact and memorable way so that they could be committed to memory and easily recited. They helped in a day when most people did not have a copy of the Scriptures and even if they did, they may not have been able to read it. A creed was accessible everyone.
Your assumption about Peter not being among them places emphasis wrongly. Peter is recognized as “a leader among the leaders” with regard to the apostles in the NT. It is isn’t at all odd that the creed mentions him separately. Besides, Luke 24:34 affirms an appearance to Simon Peter.
A word search in the Greek New Testament reveals that ο δωδεκα (“the twelve”) appears 36 times, almost always referring to “The Twelve” apostles. When referring to the apostles, this is a formal title. Even after Judas dies and is replaced by Matthias (Acts 1:26), “The Twelve” is still used in Acts 6:2 and Rev. 21:14. It is clear from context that Matthias meets the criteria employed to replace Judas,
Thus one of the men who have accompanied us during all the time the Lord Jesus associated with us, beginning from his baptism by John until the day he was taken up from us—one of these must become a witness of his resurrection together with us.” So they proposed two candidates: Joseph called Barsabbas (also called Justus) and Matthias (Acts 1:21–23 NET).
It is clear from this that Paul’s use of “The Twelve” in the creed that he had received is not inaccurate as you suggest. If anything, it suggests that perhaps the creed was created after Matthias was selected. It also is not inaccurate because “The Twelve” including Matthias were all eyewitnesses to the resurrected Christ.
I’ll concede that the mention of the apostles seems to be redundant, but redundancy does not an error make. There are optional, reasonable explanations without assuming error. For example, the word “apostle” means “sent one” in its informal meaning. Some readers of Scripture may apply this to someone like Barnabas, who doesn’t appear to be a Jerusalem Elder, but who also isn’t one of the formal apostolic group. Perhaps, the creed is simply being redundant or making reference to the multiple appearances to this group. Again, redundancy does not an error make.
Your comment about the women may be your weakest point. Much ink has been spilled on this, and I am surprised that you even bring it up. The historical Gospel record of women being the first eyewitnesses to the empty tomb and to the resurrected Jesus is a criteria of authenticity because of the embarrassing nature of such witnesses in the first century world. Luke points this out in 24:11. Women eyewitnesses were not considered trustworthy. If this is a false or made-up account in Luke 24 or John 20, there is no way such a made up story would list women as the first eyewitnesses. No one would take the story seriously. Yet, these weren’t the only appearances. There were multiple appearances as the creed records. The Gospel accounts are confirmed by the criteria of embarrassment, and the creed’s authenticity is confirmed by its emphasis on who would have been considered the major eyewitnesses at that time.
We do not have five hundred separate, notarized accounts. What we have is one person, Paul, who says that five hundred anonymous people saw Jesus, giving no further details about their identities or the circumstances of the seeing. By itself, this is not strong evidence, just as it would not be strong evidence if I gave you a piece of paper that said, “One thousand people saw me do a miracle.”
We do have the account of Luke which states that the resurrected Jesus appeared for forty days following his suffering. This is plenty of time for the creed’s proposition to have been realistically accomplished. No, you do not have the written accounts of 500 people, but you have the written accounts of Matthew, Mark, Luke, John, and Paul, and really all of the NT authors are writing from the belief of a resurrected Christ because there is no Christianity without a bodily, resurrected Christ. Further, would you believe it if there were more accounts than already recorded in the NT? Would it really persuade you? If you gave me a piece of paper that said 1000 people saw me perform a miracle, I would simply ask for the names of some of these people. This isn’t that hard, especially if the creed, as is likely, dates back to the mid-thirties to mid-forties. Further, you are forgetting that the historical record of Jesus performing miracles during his life is thorough. His miracles are one of the contributing factors leading to his trial and death by crucifixion.
Finally, your handling of the term οραω is simplistic. Again, the creed is created to be memorable, so the repetition of the verb is expected for purposes of memory and recitation. Further, the physical act of seeing with the eyes is not outside the lexical range of this Greek verb. It is an exegetical fallacy to say that a term must mean such and such with no attention to context. The context for the creed are the experiences recorded in the Gospels and Acts of the Apostles. Take the two the disciples on the road to Emmaus for instance. To argue that these men did not physically see Jesus makes the story absurd. They are literally traveling to a town; they’re walking and talking.
To suggest that the resurrected Jesus was to the early church merely a mythical figure, a figment of their own imaginations and hopes, couldn’t be more foreign to the records we have. It is a misrepresentation of the earliest records of the believers of Jesus Christ. They really believed him to have physically and historically resurrected. Had he not and if they still continued to desire to follow him after his death, it makes much more sense that they would have continued to proclaim him as returning at some point in the future as the redeemer of Israel from Roman oppression. But they are devastated by his death as the disciples on the road to Emmaus detail in Luke 24. They are returning home after the Passover pilgrimage. Everything is over for them until Christ appears to them—bodily resurrected.
You can continue to choose not to believe in the resurrection of Christ, but it is a bit disrespectful to suggest that what Paul, The Twelve, and the early Christians were really trying to say was that they wanted Jesus to be alive so badly that they imagined visions of such a reality. When the clearer explanation and intention of these early Christians is that he really did raise from the dead, making multiple appearances for 40 days.
Find out more about Easter and Jesus’ Resurrection here: http://www.exploregod.com/resurrection.
Habermas on the creed: http://youtu.be/7QDCnYwJv6M.
The WordPress.com stats helper monkeys prepared a 2013 annual report for this blog.
Here’s an excerpt:
A San Francisco cable car holds 60 people. This blog was viewed about 1,700 times in 2013. If it were a cable car, it would take about 28 trips to carry that many people.
Lord, you are so kind,
Each day I find
Your patient grace,
Even in this place
Where shadows darken
Nor does pain hearken,
Yet, your kindness shines.
Lines escape me!
Signs as numerous
As trees in a forest!
Lord, you are so kind,
Each day I find.
Thank you Lord Jesus.
The Word of the LORD in Jeremiah
While studying and teaching the book of the prophet Jeremiah early this year in the student ministry, I discovered a little volume entitled A Mouth Full of Fire: The Word of God in the Words of Jeremiah by Andrew G. Shead. It was quite the read. Shead set out to examine every instance in the book in which a reference to the “word of God” was made, and then he proposed a theology for the word of God in Jeremiah and to some extent compared this a theology for the word of God in the whole of the biblical narrative. In Jeremiah, the word of God is a, if not the, primary theme. Just consider here the frequency of use demonstrated in the following chart:
דְבַר–יְהוָהַ or “Word of the LORD” in the Prophets
Hits per 1000 Words
The chart demonstrates that the “word of the LORD” construction makes frequent appearances in the writings of the OT prophets (there are also other phrases that could be examined, but were not included here for the sake of brevity). The top five frequencies are found in Haggai, Jonah, Zechariah, Jeremiah and Ezekiel, and lastly Zephaniah. It would be interesting to do theology of the “word of the LORD” for each of the prophets in order to discover the similarities and unique traits throughout the prophets. Daniel’s one use of the construction is interesting to this study as it refers to “the word of the LORD to Jeremiah the prophet” (Daniel 9:2).
To summarize Shead—and hopefully do justice to his good exegetical work—the phrase “word of the LORD” is specifically the message of God, which is found in the words of Jeremiah (Jeremiah 1:1; 26:20; 36:10; 51:64). The “words of Jeremiah” are also “the words of God” (1:9; 15:16); however, when the singular is used in the phrase “word of the LORD,” a specific message with a powerful purpose is indicated. At times in the prophet’s writing, it is as if the “word of the LORD” becomes a person and accomplishes his purpose. It is not too much to say that the “word of the LORD” is the main character of the book of Jeremiah.
The prophet “consumes” the words of God (15:16), and they become to him his delight and joy. The words of God, which contain the message of God, sustain Jeremiah in his lonely, lonely work as the prophet to whom no one would listen. It sustains him so deeply that he could say, “I have not run away from being your shepherd, not have I desired the day of sickness. You know what came out of my lips; it was before your face” (Jeremiah 17:16). Isn’t it true? Judgment was coming upon the people of Judah; they would not listen. Jeremiah had the message of God; yet, he was alone in listening to it. Although he wept at the hard-heartedness of his own people, the word of God sustained him. The message of God became the anchor of his soul, his delight, his joy. Further, although true listeners, like his friend Baruch, were few and far between, he had to proclaim the message. In Jeremiah 20:9, he says, “If I say, ‘I will not mention him, or speak any more in his name,’ there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” He could not suppress or stuff the message of God deep inside so that it never came out of his mouth; he says it was like a fire, burning him up from the inside—he had to open his mouth so that the “flames” could exit and fulfill the purpose of the message of God.
It is to this I would like to turn our attention—the purpose of the message of God in the book of Jeremiah. I find this very powerful, and again, I credit Shead for setting me on the path to discover this insight. Remember that I said earlier, it is as if the “word of the LORD” is a person, the main character, in the book of Jeremiah. I may say further that it is a warrior, sword in hand, to either tear down what needs to be destroyed and/or to build up what must be sustained or rebuilt. The “word of the LORD” is fierce and entirely sovereign in its ability to accomplish this destruction or construction. No one could stop it. No one could prevent it. We are informed of this purpose very early in the book, at the calling of Jeremiah, “Then the LORD put out his hand and touched my mouth. And the LORD said to me, ‘Behold, I have put my words in your mouth. See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant’” (Jeremiah 1:9–10; cf. 31:28 ESV). The prophet Jeremiah would speak the words of God to the people of Judah, from the greatest to the least, and through these words the message of God would destroy and/or strengthen.
The Word of the LORD beyond Jeremiah
Now, let us take what we have learned about the “word of the LORD” or the message of God from the prophet Jeremiah, and consider the rest of Scripture. For example, think about the creation of the world. Do you remember how it was that God created the world?
And God said, “Let there be light,” and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. And God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters.” And God made the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. And God called the expanse Heaven. And there was evening and there was morning, the second day. And God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. And God said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so. The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. And there was evening and there was morning, the third day. And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years, and let them be lights in the expanse of the heavens to give light upon the earth.” And it was so. And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. And God set them in the expanse of the heavens to give light on the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day. And God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.” So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day. And God said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” And it was so. And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good. Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation” (Genesis 1:3–2:3 ESV).
God created all things by the power of his word. His word “built up” the creation. Perhaps there are some differences between the theology of the word here in Genesis and what we observed in Jeremiah; however, I think it is a mistake to miss the similarity that where the words of God are found, the message of either destruction or construction is also found. Consider the sheer power of the word of God. His word has the power to brings new things into existence, to give life. In light of this, consider the potential power of the word of God in your life. Are you submitting yourself to the destroying and constructing power of the message of God? To the preaching, to the study, to the reading, to the internalizing of the word of the LORD? Surely, we all have things in our lives that need to be destroyed by the message of God. Surely, we all have things that need to be built or strengthened in our lives.
The Word of the LORD Incarnate
Now, Christmas is fast approaching. It is the time of year during which we often think afresh about the incarnation of the Lord Jesus Christ. May I suggest to you that at the incarnation the “word of the LORD” truly and actually becomes a person? Consider the words of the apostle John, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it” (John 1:1–5 ESV). And again, “The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God . . . And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:9–14 ESV). The same word that spoke the creation into existence, from which came all of life, and the same word that speaks to the people of God throughout the history in order to tear down and to build up, this same word has now become a person. John writing later in his first epistle teach us that, “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). He came to destroy sin and death, and he accomplished this through his cross. He also came to build. He is building his church, and as the Creator and now Savior, he builds new life through his resurrection, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). Ironically, the personified Word, Jesus Christ, who came to destroy and to build up would accomplish these ministries of the “word of the LORD” by he himself being destroyed and built up, “Jesus answered them, ‘Destroy this temple, and in three days I will raise it up . . . But he was speaking about the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken” (John 2:19, 21–22).
Father, Give Us the Word This Christmas
Dear Christian—are you believing the “word that Jesus had spoken”? Dear sinner—have you submitted yourself to the destroying and building power of the message of God in the holy Scriptures and in the person of Jesus Christ? Are you in the word and in the Word? Everyday, we must allow the message of God in the gospel to be preached to us that our hard heartedness may be destroyed and that new life and obedience may be strengthened and built up. This word is the most powerful thing there is; we must subject ourselves to it. I pray that this Christmas season would be a reminder to you of the great lengths to which God has gone in his love and glory to engage the world with the power of his word.
While the World Wide Web certainly at times ushers garbage into our homes from time to time, I think we also must admit that it is an amazing resource when employed for good. Recently, I was asked to create a list of quality Bible Study Websites that may be of benefit to my students as they grow in the love and understanding for God’s word. I have provided this list below, and I would appreciate it if you would share with me any other websites that you have found helpful for Bible study. Thanks and enjoy!
Bible Study Websites
1. Bible.org is THE site for Bible study assistance. It has everything.
2. Salem Communications seems to have a number of helpful Bible study websites, such as . . .
a. http://www.biblestudytools.com has helpful tools such as concordances for word studies, Bible dictionaries and encyclopedias, etc.
b. http://www.godtube.com and search for the Bible Study Methods videos with Dr. Howard Hendricks.
c. http://www.jesus.org focuses on topics surrounding the life and ministry of Jesus Christ, and seems to have an apologetic tone to it.
3. DesiringGod.org is another helpful website that provides sermons, articles, some Bible study guides, and much more.
4. http://www.studylight.org is full of resources too! Concordances, original language helps, Bible dictionaries, encyclopedias, commentaries. It also has a decent variety of daily devotional materials.
5. http://www.blueletterbible.org is a great place to start for the person who some interest in studying the Bible in its original languages. Yes, you can do some study in the original languages even though you’ve never taken a Greek or Hebrew course! This site is designed with the beginner in mind and is very helpful for those who really want to labor in the text of the Bible.
Marc ends his previous post on “finding better feelings in other communities” with these words:
When they leave home, they realize that they can be “spiritually fulfilled” and get the same subjective self-improvement principles (and warm-fuzzies) from the latest life-coach or from spending time with friends or volunteering at a shelter. And they can be truly authentic, and they jump at the chance because…
3. They got tired of pretending:
Then he explains what he means by the weariness of pretending:
In the “best life now”, “Every day a Friday” world of evangelicals, there’s little room for depression, or struggle, or doubt. Turn that frown upside down, or move along. Kids who are fed a stead[y] diet of sermons aimed at removing anything (or anyone) who doesn’t pragmatically serve “God’s great plan for your life” has forced them to smile and, as the old song encouraged them be “hap-hap-happy all the time”. Our kids are smart, often much smarter than we give them credit for. So they trumpet the message I hear a lot from these kids. “The church is full of hypocrites” [brackets mine].
The idea that the Christian life is somehow a pathway to successful and prosperous living and a life in which you will be finally and fully comfortable and happy could not be further from the truth. This is a lie. A person only needs to read the Gospels and consider the life of our Lord Jesus to find that the way of Christianity is the humble path of the cross-shaped life. Resurrection only follows death. The Christian life is one that will cost you everything. It is only in this life in which we spend our lives for God that we find that he has indeed given us all things. On the other hand, the world is always searching for and never finding. And so some so-called evangelicals in an attempt to woo the world toward Christ, have forsaken the true gospel for a luxurious, false gospel. Young people who have an ounce of discernment take a glance at the Scripture and immediately pick up on the contrast that they see in the life of the Lord Jesus and his apostles as compared to some of the evangelical churches of our day. At some point, they either search for something deeper within the Christian faith, concluding that there must be more to it than this, or they “stop pretending” as Marc concludes.
Again, there is a sense in which I agree with Marc here; however, I feel like he again is missing a deeper issue. I feel that his worry is misplaced, or at least that he doesn’t say enough about what we should do. The local evangelical church’s response to this has to be twofold I think: (1) Teach and understand the doctrine of salvation that begins with the new birth, and (2) teach your church about proper ecclesiology between the young and the old, especially in the context of being a covenant member of a local church. At the heart of what real evangelicalism is, we find the doctrine of the new birth or regeneration. The thought that I as a pastor have to somehow manufacture a congregation in which there is no hypocrisy so that none of our teens get upset and “stop pretending” to be Christians is far-fetched and beyond my human ability. The answer to hypocrisy in the church as well as the answer to what happens when I see hypocrisy in the church is the Holy Spirit’s work in salvation. If a teenager has truly experienced the new birth, then he or she WILL persevere in the faith. The new birth is from the Holy Spirit (John 3) and the New Testament presentation of salvation is that the Spirit’s aim is to complete it (Romans 8:26–30). In the teen that witnesses hypocrisy in the local church, the Holy Spirit is present teaching that teen about things like we find in Paul’s prayer in Philippians 1:9–11. Not only this, but also the Spirit humbles the born again teen to consider his or her own hypocrisy. To go further, there is a test here for the young person, especially if they sense that they observed hypocrisy in an older saint. I recall teachings in the Pastoral Epistles that should cause pause to the young person who is quick to judge an older saint. I am not saying that what the young person observes as hypocrisy is not hypocrisy, but rather I am rather suggesting caution and humility to be practiced. Certainly, the apostle Paul calls the local churches to judge those who are within their assembly (1 Corinthians 5–6); yet the spirit with which we proceed in such a case should be one of humility, not arrogance or some threat of separation because “I’m tired of pretending.” The body of Christ is a family of sinners redeemed by grace. We eat the Lord’s Supper at a table of grace. Let’s seek to redeem and restore with humility through proper discipline and grace. For the young person to threaten and then actually walk away because he or she is “tired of pretending” reveals more about their own faith and ecclesiology than perhaps it does about their local church.
Just imagine for a moment the “I stopped pretending” young person’s response to God should he ask him or her about his or her reasoning for leaving the local community . . . “they were hypocrites, and I was tired of pretending.” I don’t think that is going to hold up well. IMO, that response will burn like wood, hay, and the like. Our young people (and all of us mind you) need a developed understanding of church membership and commitment to a local body. I’m speaking from what I see written in the Scriptures, especially as I begin a study on 1 Corinthians. Imagine being a member there! Plenty of hypocrisy-accusations to go around. Yet, the idea that leaving the local community is a valid option for any real Christian is absurd. No, the apostle along with the Corinthians sought to grow in grace and in this thing called the Church. I’m also speaking from experience. It was not long ago that there was an “exodus” of people from my very own local church, many of them probably claiming some level of discontent and some making accusations of hypocrisy as they headed off to other local churches that will surely be void of such hypocrisy (cue laughter). What I am discovering is that those who left revealed more about their poor ecclesiology and understanding of local church membership than they did about some kind of impenetrable hypocrisy that they supposed was present and that God was too weak to do anything about. Let be said and done in the local church this way, “rejoice in hope, endure suffering, persist in prayer.” Let it be said to the young person who is “tired of pretending”: Stop pretending. Be a real Christian. Believe on the Lord Jesus Christ, and glorify God in your local assembly. Keep going. Endure. Persevere. If you do, you’ll see God work, and you’ll witness hope spring up in your midst.
Thanks for sticking with me on these responses. I have re-posted my response to #5 Community on the home page, which was written back in April. I was on a fairly consistent pace in my responses until summer ministry activities hit. Now, I’d like to finish responding to the final four reasons that Marc5Solas offers over at http://marc5solas.com/2013/02/08/top-10-reasons-our-kids-leave-church/.
As mentioned in the post title, this reason for kids leaving the church implies that they will find better feelings as they experience the type of community that the world offers. Let me camp here for a moment. This is a false assumption. I feel like it concludes too vastly that all teens are emotionally wired the same way AND it assumes that emotions are only and totally negative. I was not a Christian throughout high school and into my first year of college. Even as an unbeliever, there were experiences about which I had uncomfortable feelings and fears. Now, I’ll be the first to admit that my way of life in those years was damnable, but even to a sinner like me, sometimes my emotions prevented me from certain experiences because I was frightened by the consequences that may follow participation.
The reason Marc5Solas gives as the problem in the church contributing to this discovery of better feelings is because, “Rather than an external, objective, historical faith, we’ve given our youth an internal, subjective faith.” I understand what he is saying here and partly concur. There is huge need in youth ministry for students to actually be taught the doctrines, the theologies, the history, and the total story of Christianity. This is something to which they belong as Christians, but it is BIGGER than them. We aren’t the first Christians to walk the earth; nor are American Christians the only Christians on the planet now. Discovering the external, objective, historical faith is huge in the discipleship of the young.
Yet, is Marc5Solas really implying that there is no subjective element to the Christian faith? If so, then such an idea only contributes to our kids looking for a place where feelings, emotions, passions, and affections are okay to possess and are navigated and shaped with hope. Is it not the great desire of any born again Christian to not only know God but to experience God the way in which the Bible indicates that we should? Do not knowledge of God and worship and sanctification touch every part of our human being?
The local church must be a place where a young person can discover that Christianity is about beliefs, a community, a past, and a future that is much LARGER than they are. The local church must also be a place where a young person can bring their emotions and affections – the extreme ones, the bad ones, the good ones, and the oppressed ones – and find direction and hope in their subjective experience of the presence of God in their lives. To exclude either the objective or the subjective realities of human-ness and Christianity is devastating to discipleship among the young.