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MARRIAGE,  DIVORCE, AND ADULTERY
Continued

INDEX
     Chapter 1  Pertains to the issue of having more than one wife in both the Old and New Testament.     
M     Chapter 2  Pertains to the words adultery and fornication as used in the Bible.     
     Chapter 3  Pertains to how both man and woman relate to the institution of marriage.     
M     Chapter 4  Pertains to divorce as in the Old Testament.     
V     Chapter 5  Pertains to divorce as in the New Testament.
     Chapter 6  Pertains to  the subject of God's people marrying those that are not a part of God's people, with regard to both the Old and New Testament.     
     Chapter 7  Pertains to what part or power vows have in making a marriage.
V     Chapter 8  Pertains to what "that which God has joined together" consists of.
V     Chapter 9  Pertains to what marriages are acceptable and unacceptable, and pertains to what individuals would be required to remain single unless united with a past particular mate.     
M     Chapter 10  Pertains to dealing with different marriage situations.
M     Chapter 11  Pertains to several past Christians views on divorce and remarriage.
M     Chapter 12  Contains numerous additions.


V    Chapter 8

     Considers what, "that which God has joined together", really consists of.
     Considers which marriages can be classified as being "that which God has joined together".
     Considers what marriages God considers to be valid marriages.

     This subject is important because Jesus said "What therefore God has joined together, let not man put asunder" (Matt 19:6). Note in Mark 10:9 Jesus said exactly the same words.  It is clear that laws of the land and workings of men, might join individuals in marriage, which individuals God's law would not permit to be joined in marriage.  Such a couple then would be merely joined by man and not by God.  It is clear that those couples whose marriage God cannot accept, not only may separate but should separate.  It also is clear that those couples who are joined by God, may not be separated except for the cause of fornication or adultery.       aW-8:1
     Those true Christians who marry in the fear  of God clearly come under the position of being that which God has joined together.  Yet some unbelieving and sinful youth, may have come together in marriage in very improper ways, which couples later might get converted and then wonder if they as a married partners, can truly be categorized as being that which God has joined together.  Considering couples that might have come together in quite improper ways, and considering who God might allow to be joined or ordain should be joined, the following Scriptures should be considered;     aW-8:2
     (Deu 22:28-29)  "If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; {29} Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days."     aW-8:3
     (Exo 22:16)  "And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife."     aW-8:4
     Those Old Testament couples who became man and wife, as in the above two Scriptures, clearly were not joined together in the way that God would have had them to be joined, yet because of their situation, God ordained that they must be joined as man and wife.  Concerning such couples, Although God did not initiate their being joined, yet God joined them because of what they did, which joining or marriage was now considered valid and binding by God.  Note the next paragraph is written especially with regard to those who had no previous marriages and were never divorced.     aW-8:5
     It appears in the New Testament era, when non Christians commit fornication and enter marriage in very improper ways, if after such a marriage they get converted, they because of their prior relations, could very likely be a couple which God has ordained should be joined, which unit God has thus joined and which marriage man should not put asunder.  When those who have been married in very improper situations and without regard to God, get converted and want to become a part of God's Church, even though they were not married in a Godly way, their marriage yet usually is considered binding and valid, and they do not now need to have another marriage ceremony.  Yet such couples must now commit themselves to one another according to the matrimonial laws God has established for His people of the New Testament.     aW-8:6
     In some situations among unbelievers, one might have been involved in numerous situations or marriages in their past, and how should he then after being born again, know which mate God would ordain he should be joined to?  Or in some situations would none of one's past partners be to whom God would ordain he should be joined?  Following are several Scriptures with numerous comments, that reveal that in Christ's time many improper situations existed between man and woman, and also reveal that Christ had a proper way for those involved to go forth from that point forward;     aW-8:7
     (John 4:17-18)  Herein Jesus speaking to the Samaritan woman said, "... Thou hast well said, I have no husband: For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly."  Note in this verse how Jesus did not classify the one she had now as her husband and yet classified five others that she had as having been her husbands.  How did Christ classify who truly was or was not her husband?  Jesus hereafter did not reject her as hopeless but rather endeavored to bring her into the ways of righteousness.  Jesus hereafter among numerous instructions told her;  "God is a Spirit: and they that worship him must worship him in spirit and in truth." (John 4:24).       aW-8:8
     (Mat 21:31-32)  Herein Jesus speaking to the Chief Priests and Elders said  "...Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. {32} For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him."     aW-8:9
     (John 8:4&8)  "They say unto him, Master, this woman was taken in adultery, in the very act.  ...And Jesus said unto her, Neither do I condemn thee: go, and sin no more."     aW-8:10
     It is clear in Christ's time many improper situations existed between man and woman, yet Jesus clearly did not cast away those who were involved in such as being in a hopeless or impossible situation, but dealt with the situation in a way of hope.     aW-8:11

     Concerning God's order of one being required to marry the daughter he disgraced or humbled, their was one exception to this rule which is given in the following Scripture;     aW-8:12
     (Exo 22:16-17)  "And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. {17} If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins."     aW-8:13

     The following parable should be considered in endeavoring to know who God might ordain should be joined, in those situations where one was involved with numerous mates in his non Christian past;     aW-8:14
     Their once was a Israelite who enticed a maid and laid with her, therefore as God had ordained, this Israelite then was required to be joined to her by taking her as his wife.  Yet since her father decided he would not allow his daughter to be married to him, this Israelite therefore paid the dowry fee to her father and remained single.  Although this Israelite greatly regretted his misconduct, two years later he fell into the same situation again with another maid.  His situation was then brought to the Judges of Israel to see what should be done.  The Judges then in considering this situation and determining what should be done with this Israelite, considered how that their law said that one who would not hearken to the Priest or Judges and transgressed presumptuously (rather than because of ignorance), should be cut off from God's people or put to death (Num 15:30 Deu 17:12).  Yet since this Israelite was a orphan who had very little proper training and was quite ignorant on many issues, and truly had regretted his first offense as well as his second, they decided rather than putting him to death or cutting him off from among them, they would rather require that he be joined to this second maid that he humbled and should never be allowed to put her away, such as God had said should be done with such transgressors.  As this maid's father approved of such, this Israelite then took her to be his wife and was never be allowed to put her away.      aW-8:15
     In considering the above parable one should consider that God in that situation would have ordained that two should be joined because of their improper relations and involvements with one another, yet because the first maid was not available and because later further involvements and relations were had with another mate, God then ordained that the latter two mates should be joined.  Such is possibly how it may be among unbelievers today, who get converted after that they have been involved with several different mates in their non Christian past and ignorance.  Such ones, if they would have been converted earlier God would have ordained that they should have been joined to a particular mate at that time because of their involvement with them then, but now at a later time God would ordain that they should be joined with another mate because their first mate is not available and because he now has other involvements with another mate.     aW-8:16
     The next chapter pertains to how God might ordain those improper marriages among non Christians, should be dealt with when such as are involved in such marriages turn to God and His people.     aW-8:17

V     Considering how God ordained the one who humbled a daughter was required to marry her, it is quite clear that in the situation where two have lived together unmarried they to some extent have an obligation toward each other, even though they never did exchange marriage vows.  Some unmarried couples may even have lived together for numerous years and have had children together.  Other couples may have almost on impulse got legally married, that is according to the laws of the land and workings of men, which couples then got divorced very soon afterwards.  This couple also would have some obligation toward each other because of their relations they likely would have had, and because of their vows.  Yet as revealed in the previous chapter, vows in themselves are not what actually makes marriage a binding and permanent relation.  How situations such as these two should be dealt with, is clarified in the next chapter.       aW-8:18

V     There are likely some individuals who firmly believe that any woman who has been married and divorced, according to the laws of the land and workings of men should not remarry no matter what her situation may have been.  There are likely some individuals who firmly believe that any woman who has not been married and divorced, according to the laws of the land and workings of men, should be permitted to marry no matter what her situation may have been.  The following parables should make one question whether such belief is really proper.     aW-8:19
V     Their were two girls who were both brought up in Christian homes whose names were Ruth and Vanity.  Ruth was named after the Ruth in the Bible who had such an excellent Spirit.  Ruth and Vanity were very close friends and were almost exactly the same age.  Ruth against her parents wishes married a non Christian who had a very appealing way about him.  Ruth had considered just living with him unmarried, but felt that would be a greater sin than if she married him.  Ruth also hoped that her husband would soon become a Christian.  Yet only three months after their wedding they met some difficulties and her husband divorced her.  Ruth is heart broken because she did not want to separate so easily, and because she now legally is a divorced women.  Now Ruth questions whether she ever can get remarried because she legally is a divorced woman.     aW-8:20
V     Now concerning Vanity she also fell in love with a non Christian.  Vanity then against her parents wishes, quite carelessly moved in with him and lived with him unmarried for nearly three years.  After this, Vanity became quite unreasonable with the man she lived with, afterwhich he told Vanity she must move out.  Now Vanity is very glad she never got married as did Ruth, and feels that since she never was married, God will now allow her to marry one from among God's people.  Vanity also feels very sorry for Ruth because she believes that God would not permit Ruth to marry another because of the fact that Ruth was married, and was put away by her husband.  How does a just God who is never confused or mocked look on such a situation?     aW-8:21

V     Their also were two other girls named Jane and Jezebel.  These two girls unlike the above two girls were brought up in a non Christian environment and had little religious training and both were quite ignorant.  Jane and Jezebel were almost the same age and were very good friends.  These girls both fell in love with non Christians like themselves.  Jezebel then just moved in and lived with her boyfriend without being married, although her boyfriend really wanted to get married, and her parents also encouraged her to do so.  After Jezebel had lived together with her boyfriend unmarried for nearly three years, Jezebel became quite unreasonable with him, for which cause he told wicked Jezebel to move out.       aW-8:22
V     Now concerning Jezebel's friend Jane, she  was a little more conscientious than Jezebel, thus she rather than just moving in with her boyfriend married the one to whom she was attracted.  Yet only three months after Jane's wedding her husband quite carelessly turned against her, and against Jane's wishes divorced her, for which cause Jane was very broken hearted.     aW-8:22.5
V     Some years after Jane and Jezebel had both separated from their men, they attended some evangelistic meetings together and both found the Lord.  Now Jezebel who was encouraged to not live together unmarried but who yet for almost three years carelessly did so, is told because she never was married, she is a liberty to marry one from among God's people.  While Jane is told that since she was married for a very short time and divorced she cannot marry but must remain single, unless perchance she could be united with her previous husband, who now has married another and appears to be permanently unavailable.  How does a just God who is never confused or mocked look on such a situation?  Clearly God, whose workings are just and upright and not subject to the workings of mere man, classifies these girls according to His own righteous standards and not according to mere man's doings.     aW-8:23
     One should here again remember that vows in themselves are quite unimportant and consider it matters more what God desires to be together and ordains should be together, than what mere man has brought together by his mortal vows or promises.       aW-8:24
     Note the two above parables focus on women more than men, because these parables are intended especially to help understand when a woman truly is in that state wherein she should not remarry.  Yet one should consider the principles included in the above parables could also largely apply to men.     aW-8:25

     Considering that God in the Old Testament required the man who humbled a daughter to marry the one whom he humbled, for what reason should not the same be encouraged or expected in the New Testament of the one who humbles a daughter?  Yet it must also be remembered if the daughter's father disapproved of such marriage, such marriage would then not be required.     aW-8:28



V    Chapter 9

     Considers How Improper Marriages, Divorces, and Remarriages, Such as Might Have been Done Among Non Christians, Should be Dealt with When Such as are Involved in them Turn to God and His People
     Considers what Marriages Cannot be Acceptable to God and thus Should be Dissolved.
     Considers What Individuals Might be Required to Remain Single, If they Cannot be Reunited With Their Past Mate.  

     It is clear that adultery and fornication are the intimate relations between two who according to God's laws are not lawfully married.  If two mates in God's sight are properly married then their relations obviously cannot be considered adultery or fornication.  The purpose of this chapter is to understand what marriages God does or can accept, and to understand what marriages He will not accept.     aW-9:1

     Firstly we will consider some Scriptures that reveal that man can be under a certain amount of ignorance or unbelief which when under, he is not as accountable or guilty as if he had been taught and had known the truth.  Following are some such Scriptures;     aW-9:2
     (1 Tim 1:13)  "Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief."     aW-9:3
     (Luke 12:47-48)  "And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. {48} But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes...".     aW-9:4
     (Luke 23:34)  "Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots."     aW-9:5
     (Acts 3:17)  "And now, brethren, I wot that through ignorance ye did it, as did also your rulers."     aW-9:6
     (1 Cor 2:7-8)  "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: {8} Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory."     aW-9:7
     (James 4:17)  "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."     aW-9:8
     Although man by God's Spirit can receive much direction and often his ignorance might be because of not applying himself to know the truth, yet note how the above Scriptures yet clearly reveal man can yet be under a certain ignorance, which if under they are not as accountable and guilty as if they had known the truth.  In considering a non Christian who never truly understood the laws of God, and more ignorantly was involved in improper marriages and divorces, such an one clearly would not be as a accountable as the one who from among God's Holy nation or people against the will of God and permission of his brethren, divorced his mate or took an improper mate.  It is true that possibly most people, world around, are taught by word and mouth that marriage is a permanent commitment, yet by example and practice which teaches much louder than does word, many so called Christians teach, that God does not necessarily require marriage to be a permanent commitment.  Many individuals, world around, by the example of their superiors are even taught that what God says does not really matter.     aW-9:9

V     Apostle Paul in speaking of mankind living in a way to avoid fornication says,  "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband."  (1 Cor 7:2).  Paul even speaking of those that are married says,  "Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency." (1 Cor 7:5).  Considering how the first above Scripture reveals that being unmarried can increase one's temptation for fornication and therefore encourages each one to have their own mate, it is quite clear that God would not with little or no reason, require one of His children to remain single, and thus be in that situation were temptation to fornication could be increased.  God would not require one of His children to remain single with the main reason being, to chastise or avenge them for being divorced.  If a parent would give their child a pet and tell their child if they are not kind and loving to their pet, they will not allow them to have any pet at all, their object would not be merely to make their child miserable and get vengeance on them if they were unkind to their pet, but rather their object would be to motivate their child to be kind to their pet.  Thus it is with God's laws concerning marriage, their object and purpose is to motivate marriage partners to be kind and loving to their spouses and to make marriage a secure union, rather than to merely punish and get vengeance on those who are divorced.  Some individuals may be in a divorced situation even though they endeavored earnestly to avoid it.  God who knows everything, clearly knows if one mate in a divorce situation was earnestly endeavoring to be a peace maker and yet was rejected!  In the Old Testament Abigail, who had a very beautiful spirit and character had a very contrary and churlish husband named Nabal.  Although Nabal never divorced Abigail, God yet struck Nabal so that he died after which Abigail then was taken to wife by King David (1 Sam 25:2-45).     aW-9:10
     If a child assuredly knows he cannot get a particular thing which he really wants, he normally will accept that restriction and will not continue thinking about getting that thing which he so strongly wanted.  But if a child thinks their possibility is a way that he can get what he strongly wants, he will tend to continue to think about getting that thing, and likely will start to covet it earnestly.  Thus it also is with us adults, if a man or a woman would believe their possibly would be a way to get another mate which they might want, they would tend to think about getting that mate and might start to covet that mate earnestly.  Paragraphs 5:42-47 clearly reveal that if a woman among God's people who was put away was permitted to marry other man, many opportunities of mate exchanging would result creating many temptations, whereby family security would be much damaged, parents having less secure mates and children having less secure parents.  Yet because of God's law which forbids divorced women from remarrying such temptations and insecurity are now avoided.  It is obvious that God is not more strict concerning divorce and remarriage and having only one wife in the New Testament, to merely thereby additionally punish and revenge those who are divorced by requiring that they remain single, while rather it is clear such laws of God are intended to help mankind experience secure mates and secure families.     aW-9:11
     Although God's matrimonial laws are ordained to help create peace and order, yet if one would go against the will of God and His people and marry one who he should not (possibly even causing a divorce), thinking that years later for the sake of peace and order, God then would sanction their marriage, they should consider that God's law which punishes willful disobedience rather than rewarding it, likely would never sanction such a marriage.  Yet in considering whether God might require one to remain or become permanently single one should not forget how Paul encouraged each one to have their own mate, to thereby help avoid fornication, and consider that God would not with little or no reason require one to become or remain permanently single.     aW-9:12

     Firstly considering that many Scriptures speak of men taking a wife, while no Scriptures speak of a woman taking a husband, and secondly considering that God in the New Testament has given man the right to marry another wife, if his wife commits adultery, while a woman is not permitted to remarry as such, it is clear that God has given men a greater right to take and have a wife than he has given woman to take and have a husband.  As considered earlier in chapter 3 God may have given man a greater right as such, because man may possibly have a greater need for a wife than woman has for a husband.  Considering all Scriptures and aspects it is clear that God, who in the Old Testament allowed men to have more than one wife, in the New Testament also has given man a significant right to have a wife, and quite clear that their are few situations if any, wherein God, would not allow a man to have any wife at all, even though he might be rejected and divorced by a previous wife.  Considering all aspects and considering how God gives man a significant right to have a wife, it is quite obvious that God would not require a man upon becoming a Christian, to become single and remain permanently so, because of particular marriage partners he was involved with in his non Christian past and ignorance, which partners have now rejected him. Note if such a man's past partners were, or are involved with other mates, they in one respect would be committing adultery against him, for which cause alone, such an one should be permitted to keep his present wife or marry another!       aW-9:13
     The Scriptures do not tell what a husbands responsibility or restrictions would be if his wife would treacherously and seemingly permanently leave her husband, while yet remaining single and free from fornication or adultery.  In that particular situation, would the husband then need to remain single until his past contrary wife committed adultery or died?  Possibly the Scriptures do not speak on such because that would be such a rare situation.  The Scriptures neither do tell what a husband or wife's responsibilities or restrictions would be, if in a time of war they would become separated from their mate, and for many years would not know whether or not their mate is alive.  Should such ones remain single the rest of their lives, because perchance their partner is yet alive and possibly kept in some far country in a prison camp?  Possibly the Scriptures neither speak on this matter, because this also is such a rare situation.     aW-9:14
     Although God has given man the right to put away an unfaithful (adulterous) wife and marry another,  yet if a man would be unloving and contrary toward his wife and thus place her in a position where affections for another would be more likely, if his wife would then commit adultery, in that situation the husband before being allowed to remarry should be required to thoroughly repent of his earlier behavior toward his wife, and be required to confess his sin to his wife and give his wife much opportunity to repent of her sin and return to him.  Then if such was sincerely done and his wife would yet refuse to return to him, it appears such an one should then be allowed to marry another in due time.        aW-9:14.5

V     Since man in most all situations appears to be permitted to marry and have a wife, this chapter will focus more on understanding a divorced woman's position or limitations with regard to remarriage than a divorced man's position with regard to such.  Yet this chapter should also be very helpful in further understanding a divorced man's position or limitations with regard to remarriage.  It is clear that a woman who was divorced being in and among God's people and knowing God's matrimonial laws may not remarry.  Yet concerning a woman who was divorced and possibly remarried before being a part of God's people and before knowing God's laws, if she would turn to God and His people, how should she then be dealt with?     aW-9:15

     In considering those women who are put away (divorced),  it must be considered their are two classes of divorced women, the one class being those women who were treacherously put away by their husbands, which would be the more innocent class, and the second class being those women who were deservingly put away by their husbands, because of them being involved with fornication or adultery.     aW-9:16
     Concerning the more innocent class of divorced women, which are those women who were treacherously put away by their husbands, it appears their are three main reasons why God has ordained such should not remarry, which are as follow;     aW-9:17
     firstly to maintain an open way, so if such a woman's husband would repent, that there could be reconciliation between them,     aW-9:18
     secondly to cause a woman to fear being put away in any way, and thus motivate women to endeavor to please their husbands,     aW-9:19
     thirdly to avoid the additional temptations, additional exchanging of mates, and family insecurity that would result among God's people, if divorced women as this were permitted to remarry.  Note paragraphs aW-5:42-48 clearly reveal numerous complications and difficulties that would result if divorced women as this could remarry, which paragraph should possibly be reread.     aW-9:20
     These three particular reasons at times will be referred to as the "must stay single reasons".     aW-9:21

V     Following is a parable concerning a couple which were both Christians when they married and which had a Christian wedding among God's people;     aW-9:22
V     Their was once a boy named Jerry and a girl named Joann who both were converted and were both a part of God's people.  When Jerry was 22 years old he and Joann fell in love with one another after which they had a Christian wedding and were married.  Jerry in undertaking this marriage was not ignorant about God's laws concerning marriage.  Jerry had been taught that he in taking a wife would never be allowed to put her away and marry another, unless his wife would commit fornication or adultery.  Jerry had also been taught that if he ever put his wife away for any reason other than adultery and married another, he would have to put away the second wife he had taken and be reconciled to his first wife, to again be acceptable to God and His people.  Jerry thus knew in marrying Joann he would be bound to Joann for all his life, unless Joann would commit fornication or adultery.  His wife Joann also was not ignorant concerning God's laws about marriage.  Joann had been taught that if she ever committed adultery, Jerry could lawfully take another wife, which if he actually did, she would need to permanently remain single.  Joann being aware of such was very careful to abstain from any occasions or situations that could lead to her committing adultery.  Joann was also taught that if Jerry ever treacherously put her away (no matter why he did so), if she could not be reunited with Jerry, she would need to remain single as long a Jerry lived.  Joann knowing such clearly did not ever want Jerry to divorce her, and thus did her best to be and reasonable and pleasing to him.  Joann was comforted in that God's laws concerning matrimony would never permit Jerry to put her away, if she remained free of fornication, and was concerned that Jerry as well as herself would remain true to God and keep His laws.     aW-9:23
V     Yet after Jerry and Joann were married several years they became somewhat careless and got into some difficulties in their marriage, and one sad day Jerry treacherously put Joann away and married another whom he had been attracted to.  Jerry after he had divorced Joann, yet quite clearly knew that to again be acceptable to God and His people he would need to separate from this other wife he had taken.  Jerry also knew that Joann was now required to remain single unless she could be reconciled which him, which in a way was a comfort to him, but yet made him feel quite guilty and to have quite an obligation toward her.  After that Jerry had put away Joann, she kept praying for her past husband and was willing to take him back as her husband, if he truly repented, just like God was willing to take back adulterous Israel if they truly repented.  The Church also was praying that Jerry would repent, and was praying that Jerry and Joann could again be reconciled.  Joann never showed any bitterness toward Jerry and always showed him love, and after some time had passed he came into some real difficulties with his new marriage and sought the face of God and repented, afterwhich he and Joann were reconciled.     aW-9:24
     The above parable is intended to reveal how God's laws with regard to dealing with a marriage and divorce likely are intended to work.  As said before, three likely reasons why a woman is not permitted to remarry, even if her husband would commit adultery and treacherously put her away, are initially to cause a woman to fear divorce and thus do her best to be pleasing and upright to her husband, secondly to keep an open way for a woman and her rightful husband to be reconciled, and thirdly to avoid the complete exchanging of mates and family insecurity that could otherwise occur among God's people.  Note how nicely these three reasons apply in the above situation wherein Joann and Jerry were both a part of God's people, who had been properly taught and were aware of God's laws concerning marriage.  Note these three particular reasons were referred to above as the "must stay single reasons".     aW-9:25
     In this article when the writer speaks of one being married or divorced in a non Christian situation, he thereby means marriage or divorce situations wherein both mates involved were non Christians who never really understood the laws of God and never were a part of God's people.  The writer in this chapter will often use the term "non Christian situation".       aW-9:26
     Now we will again consider the above parable, but it the way of Jerry and Joann having been married and divorced in a non Christian situation.  In considering Jerry and Joann as such, it was some time after Jerry had married Joann, that Jerry treacherously put away Joann both yet being non Christians.  Soon after this Joann then attended some evangelistic meetings and became a Christian.  Now in this situation should Joann be required to remain single unless reconciled to Jerry who is yet a non Christian who has never known and understood God's matrimonial laws and who might be married to another?  Now in this situation how do these three "must stay single reasons" apply?  Concerning the one particular reason, which pertains to causing a woman to fear divorce and thus do her best to please her husband and avoid divorce, that reason obviously could not apply here, because in this situation Joann was divorced before she really knew and understood God's laws concerning marriage, and thus that particular reason in this situation could not have it's allotted time and opportunity to do it's work in Joann's life.  Concerning the second particular reason for which a woman should not remarry, which pertains to a woman remaining single so that she can be reconciled with her previous or rightful husband, that reason neither applies so effectually in this situation, because Jerry in this situation is yet a non Christian who has never really known and understood God's laws concerning marriage, and thus is not so effectually convicted of his sin of putting Joann away and does not understand his need to return to her, and really would not understand why Joann is remaining single for him.     aW-9:27
     In some non Christian situations as this, God may never have had acknowledged or accepted Jerry as being joined to Joann and in that situation their would be no reason for Joann to remain single with the intent of being reconciled to him.  Or in some situations Jerry may have had another wife before he married Joann, or Joann may have had another husband before she married Jerry, and thus in such situations Joann would not even know which mate she should endeavor to be reconciled with, and who she thus should really be remaining single and available for.      aW-9:28
     The third important reason God does not allow a woman who was divorced among God's people to remarry is to avoid the additional temptations, exchanging of mates, and matrimonial insecurity that would result among God's people or nation, if such remarrying was permitted among them.  How does this particular reason apply to Joann who was divorced before she was a Christian and really understood God's laws?  This question and situation was considered before in paragraphs 5:54-55 which paragraphs spoke of Egypt and a particular anti theft law, somewhat as follows;     aW-9:29
     If Egypt would have an anti theft law that would penalize the one who stole by cutting off their hand, Egypt quite obviously would have a good order with regard to thievery, that is if they consistently upheld their sobering law.  Yet Egypt's theft security obviously would not be jeopardized or destroyed by Egypt giving those who stole before coming to their country and knowing of their anti theft law, that expectable liberty to keep their hand.  Concerning Joann who here was divorced (and could have been remarried) before being a citizen of God's Holy Nation,  one should consider that if Joann after becoming a citizen of God's Holy Nation would be allowed to remain married or to remarry, such liberty would not destroy or jeopardize the matrimonial security of God's people, just like Egypt giving the ignorant thief the liberty to keep his hands did not destroy or jeopardize Egypt's theft security.     aW-9:30
     Since all three "must stay single reasons" do not apply as such, for the woman who was treacherously put away in a non Christian situation,  it does not appear that a woman treacherously put away as such should be required to stay single as should a woman who was treacherously put away in the situation of her and her husband having been a part of God's Holy nation.  Yet this will become clearer as further aspects are considered below.     aW-9:31

     Concerning those women who were put away, yet not treacherously like the women studied above but rather were deservingly put away because they committed adultery against their husbands, it appears their are two main and vital reasons (rather then three) that God ordained such women are not permitted to remarry but rather must stay single, which are as follow;     aW-9:32
     firstly to avoid the additional temptations, additional exchanging of mates, and family insecurity that would result among God's people, if divorced women as this were permitted to remarry. Note paragraphs 5:44-47 clearly reveal many complications and difficulties that would result if a woman divorced as this could remarry, which paragraphs possibly should be reread.     aW-9:33
     secondly to give women reason to fear committing adultery, rather than allow them to in one respect be rewarded for their transgression. Note paragraph aW-5:45 clearly reveals that if a woman as this were permitted to marry another she might be being rewarded for her transgression rather than penalized.  (Note one of the three must stay single reasons mentioned above do not apply in this situation.  Note since the wife in this situation is the guilty mate instead of innocent mate the husband here could lawfully have married another and thus to attain reconciliation is not one of the reasons the wife here must stay single.)     aW-9:33.5

     Now with respect to the non Christian woman, who before turning to God and really understanding God's laws, committed adultery and thus initiated their divorce,  if she would turn to God and His people, should she, if single, be required to remain single, and if already remarried be required to separate from her present husband?  In considering this question, it should be considered that the first above "must stay single reason" which pertains to protecting and keeping family security among God's people,  largely would not apply to her, just like the anti theft law of Egypt, spoken of above would not apply to one who had stole before being a citizen of Egypt and knowing Egypt's laws.  Now with respect to the second above "must stay single reason" which pertains to causing a woman to refrain from committing adultery because of knowing she rather than being permitted to marry another likely would be required to remain single the rest of her life,  that reason could neither apply here, because in this situation this woman was divorced before she really knew and understood God's laws concerning marriage, and thus that particular reason in this situation could not have it's allotted time and opportunity to do it's work in her life.     aW-9:34
     Since the "must stay single reasons" in this situation do not apply as such, it does not appear that a women who initiated her divorce as this in her non Christian past and ignorance,  should be required to remain single, as should the woman who together with her husband was a part of God's Holy nation and being aware of God's laws yet committed adultery and thus was put away.  Yet this will become clearer as further aspects are considered below.     aW-9:35

V     If God's people keep His matrimonial laws, it will help instigate peace, justice, and order among them, for God has ordained these laws for that purpose.  Because of God's matrimonial laws, God's people can experience a secure place in life, parents having secure mates and children having secure parents!  Now concerning those marriages, divorces, and remarriages among non Christians and unbelievers, which marriages, divorces, and remarriages were not at all done according to the laws God has ordained for man, if those non Christian's involved in them would get converted and turn to God and His people, how should their present marriage then be judged or dealt with?  As the underlying purpose or spirit of God's matrimonial laws is to create peace, justice, and order, it appears all such past improper marriages must be dealt with in the way that would best fulfill the true purpose of these laws, which purpose is to create peace, justice, and order among mankind.  It appears simply endeavoring to undo all marriages among those converts who turn to God, which marriages would not have been lawful within God Holy nation, would not help such converts find that peaceful, just, and orderly place in life which the actual purpose of God's matrimonial laws is to provide, but rather could result in unwise separations (divorces) and cause much confusion, stress, and heartache.     aW-9:36

V     Following is a parable concerning a situation which easily could occur among non Christians and unbelievers;     aW-9:37
V     Their was once a woman named Sue who was brought up in a non Christian environment.  Sue not being a Christian and living a life without the fear of God and his laws, was married three times.  Sue had divorced her first two husbands because of being attracted to other men whom she then married.  Sue had been married to each of her first husbands for only two years.  Sue's third husband's name was Tom, who also was brought up in a non Christian environment and also was living a life without the fear of God.  Tom like Sue was married before, but had divorced his first wife largely because he was attracted to Sue.  Now after Tom and Sue were married for nearly twenty years and after having four children, all of their family together attended some evangelistic meetings.  In these meeting Tom and Sue both felt sorry for their past lives and truly repented of their sins and found the Lord.  Tom and Sue know their past partners are all non Christians and have all taken other mates.  Now Tom and Sue both are wondering how God looks at their present marriage involving themselves and their four children.  Tom and Sue now want to do exactly what God wants them to do with regards to their marriage, and both want to baptized in the name of Christ and be excepted as a part of God's nation and people.  In a situation as given in this parable, what would God's matrimonial laws, whose underlying purpose is to create peace, justice, and order among mankind, ordain should here be done?  Would asking Tom and Sue to dissolve their marriage and asking them to divide their children and live single lives, truly help create that peace, justice, and order which God's matrimonial laws were established to help create?  Firstly considering how God in the Old Testament gave man a clear right to have a wife or wives, and secondly considering that God in the New Testament gives man liberty to have a wife insomuch that he allows man in the New Testament to put away an unfaithful wife and marry another, would God then ask Tom to put away Sue and remain single, since he in his past unbelief and darkness had divorced and remarried as such?  If God would allow Tom to have a wife, who could Tom have for a wife that would make for more peace, justice, and order than if he continued to have Sue for his wife?  Would God here ask Sue to separate from Tom and remain single, because of those divorces and marriages she was involved with in her non Christian past and ignorance?     aW-9:38
V     As often said before, it appears the main reasons why a woman among God's people who was put away should remain single are, initially to cause a woman in awareness of law, to fear being put away, and thus be motivated to please her husband, secondly to permit and promote a women's reconciliation with her rightful husband,  and thirdly to avoid the many additional possible temptations, possible mate exchanging, and matrimonial insecurity, that would result among God's people if such women were permitted to remarry.  Now in considering Sue's above situation it must be considered how these reasons therein, largely do not apply as reasons for Sue to separate from Tom and remain single.  In considering Sue's situation, one should firstly consider that if Sue would here separate from Tom, such would have very little value with regard to promoting a reconciliation with a rightful husband, (likely none of Sue's past husbands would feel convicted to be reconciled with Sue, and possibly Sue was not a first wife to any of her husbands and Sue might not even know to whom she really should be reconciled), secondly consider that Sue was divorced before she even really knew and understood God's matrimonial laws, which laws one purpose was to cause her to fear divorce and thus avoid it, and thirdly consider that if Sue continued to be Tom's wife such would not create additional temptations, additional mate exchanging, or create matrimonial insecurity among God's people!     aW-9:39
V     One should rather consider that if Sue would be required to separated from Tom and remain single such could result in much difficulty and insecurity for both Tom and Sue and their children, being the very opposite of what God would desire.  Oh may God's laws be understood and followed by their underlying purpose rather than by the dead letter!  May God again make His people able ministers of the New Testament as Apostle Paul speaks of saying,  "Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."  (2 Cor 3:6)!  The writer hesitates to use the following Scripture because it could so easily be wrongly applied, yet he feels in this situation it very possibly could apply;  "For this is the love of God, that we keep his commandments: and his commandments are not grievous."   (1 John 5:3).  One should here consider that the partners within a marriage which God will allow and sanction, are not committing adultery.     aW-9:40

V     In considering how marriage situations like Tom and Sue's should be dealt with the following seven aspects should be remembered;
V     firstly Paul's statement should be remembered which reads "  "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband."  (1 Cor 7:2), and therewith considered that God would not with little or no reason require a woman to remain single or to separate from her husband and remain single.     aW-9:41
V     secondly it should be remembered that it is quite obvious that God would not require a convert woman, who in her non Christian past and ignorance was divorced and possibly remarried, to remain single or to separate from her mate and remain single, strictly for the purpose of punishing or avenging her for her past faulty divorce and remarriage.       aW-9:42
V     thirdly it should be remembered that those clear and vital reasons for which a woman divorced among God's people should not remarry, basically do not apply to a woman divorced in a non Christian situation. This fact should be soberly considered.       aW-9:43
V     forthly concerning a divorced woman who had already married another man, before turning to God and His people,  it should be considered that their is much difference between the woman who being a non Christian had married another husband largely in ignorance and confusion, and the woman who being a part of God's people knowingly against the will of God and her brethren took a unlawful husband.  One should here again remember the parable concerning a certain child being required to get rid of a particular kind of pet because he purchased it directly against his fathers command, while the same father yet allowed his adopted child to keep that very kind of pet, because this adopted child had that very kind of pet as a very precious companion to him before he even was adopted.     aW-9:44
V     fifthly it should be remembered that God in the Old Testament allowed man to have more than one wife and in the New Testament allows man to put away an unfaithful (adulterous) wife and marry another, and therewith considered how God thus has given man a significant right to take and have a wife and rarely would require a man to remain single,     aW-9:45
V     sixthly it should be considered, if God would not require a man who has turned to God and his people to become and remain single, who should he be married to which would make for more peace and order than if he kept the wife he had when he turned to the Lord, and especially so if she turned to Lord together with him?  Note Paul in 1 Cor 7:12-15 encouraged one to keep the mate they had, when they turned to the Lord even if such mate did not turn to the Lord together with him.     aW-9:46
V     seventhly it is of utmost importance that the underlying purpose of God's matrimonial laws is remembered, which is to create peace, security, and order among mankind, creating secure marriage partners and secure children.       aW-9:47
     Note the next chapter considers marriage situations which include partners from among God's people, and gives numerous other aspects to consider in dealing with such situations.     aW-9:47.5

     Considering all the above it becomes quite obvious to the writer, that in situations like Tom and Sue's situation or similar situations, such couples should not be required to separate.  Considering all the above it becomes quite clear, concerning the convert woman who in her non Christian past was divorced and possibly remarried, that she upon turning to God and His people should not be required to remain single, and if remarried should not be required to separate from her present husband and remain single.       aW-9:48

V     Now after a couple has turned to God and His people and their present marriage has been judged acceptable by God and His people, from that point forward the same marriage laws would apply to their present marriage as if they were married among God's people, no matter what this couples past marriage or divorce involvements might have been.  Thus after a couple has turned to God and as a couple are accepted as a part of God's people, if then the husband would treacherously put away his wife, he would be required to return to her, and his wife would need to remain single with the intent of being reconciled to him, and concerning all other marriage laws that God has ordained for His people, such laws would now fully apply to this couple just as if they had been married in and among God's people.     aW-9:49
V     When couples turn to God and His people, even if their present marriage can be accepted, they yet should now be made aware of God's matrimonial laws as God ordained for His New Testament people and now need to commit themselves to being faithful and obligated to one another according to such laws.  If a couple who never made any commitments to one another with their heart or mouth, would turn to God and His people, such mates clearly would be unmarried.  Such couples would now need to make that commitment to one another, of being faithful and obligated to one another such as God's law requires of those who are married, or else they should separate.       aW-9:50
     Although possibly in some particular marriage situations, when a non Christian couple turns to God, their marriage would not be acceptable to God and thus should be dissolved, the writer is not aware of any example in the Scriptures wherein a couple who turned to God and His people, were required to dissolve their marriage.  In the situation where a man was married to a wife for many years, and had divorced her and married another just prior to becoming a Christian, very possibly God would ordain that he in that situation should return to his previous wife if she was available and wished him to do so.       aW-9:51

     The Scripture as given in the following paragraph, although possibly not so vital concerning this subject, is yet given as something that possibly should be considered;     aW-9:52
     (Mark 10:29-30). "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's,  But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life."    The above Scripture likely is mainly speaking of one upon becoming a part of God's people entering into a warm Christian family including Spiritual brethren, and children, yet such Scripture may also be worthy of consideration in considering whether or not God may require converts who turn to Him and His people to become or remain single.  Such Scripture clearly does reveal God has a good plan for those who turn to Him and His people.  The following question, although possibly not so vital concerning this subject yet likely is worthy of consideration; Would God exclude those who turn to Him and His people from having any opportunity to experience the good and secure matrimonial plan He has established for His nation and people, because of marriages and divorces they were involved in before being a part of His nation and government?        aW-9:53



M    Chapter 10

     Considers How to Deal With Different Marriage Situations.

     Concerning a convert woman, whose husband put her away, because she turned to God and His people against his wishes, it appears such a woman should be classified the same as a woman who was treacherously put away in a non Christian situation.  It appears such a woman should have the same liberty to remarry as the woman who was treacherously put away before ever turning to God and His people.  As often said before, it appears three main reasons why a women who was treacherously put away must remain single are, initially to cause a woman to fear divorce and thus be moved to be pleasing and upright to her husband, secondly to permit and promote reconciliation, and thirdly to avoid additional possible temptations and mate exchanging, and avoid matrimonial insecurity among God's people.  Just like such reasons largely do not apply as reasons for a woman divorced in a non Christian situation to remain single, so they neither apply to a woman who was put away because of turning to God and His people.     aW-10:1

     The following Scripture, quite possibly is giving permission for a woman who was put away by her husband for becoming a Christian, to remarry reading;  "And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him...   But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace."  (1 Cor 7:13&15).  Although a woman normally does not have the right to remarry such as a man does, note how Paul in this particular situation, emphasizes that the woman had the same liberty as the man.  Yet by this Scripture alone it is difficult to prove that it is lawful for a woman as such to remarry.  There is some possibility, that Paul in this Scripture simply meant that the believing partner can quite freely let their unbelieving partner separate from them if they wish to do so, because they are not bound to remain together in that situation.     aW-10:2

     Now we will consider the situation as in the following parable;  There once was a woman named Rachel who turned to God and His people, without her husband whose name was Ray doing so.  In this situation Rachel's husband Ray was pleased to dwell with Rachel even though she was a Christian while he was not.  Yet two years afterwards non Christian Ray treacherously put Rachel away and married another.  Should Rachel in this situation be permitted to marry another?  How would the must stay single reasons here apply which in short are, initially to cause a woman to fear being put away, secondly to permit and promote a women's reconciliation with her rightful husband, and thirdly to avoid the many additional possible temptations etc.. that could result if divorced women could freely remarry.  In considering Rachel's situation one should consider the must stay single reasons would now more fully apply to her, than if Ray had immediately put her away for the cause of her becoming a Christian.  Yet the must stay single reasons obviously would not here apply to Rachel like they would apply to the woman who together with her husband was a part of God's people after which she treacherously was put away.  To the writer it appears that possibly in some situations a woman in Rachel's situation should be allowed to remarry and possibly in others she should not be allowed to remarry.  One should here remember that the partners in any marriage which God will sanction are not committing adultery.     aW-10:3

     Now concerning a daughter who being a part of God's people, against her parent's and brethren's wishes married a non Christian, it appears she should be required to separate from such mate because God cannot accept such a marriage.  Note paragraphs 6:15-18 pertained to the same situation with regards to a son and quite clearly revealed why such ones should separate.  Now concerning the question whether a daughter as this should be permitted to later marry another,  it should firstly be considered that the one "must stay single reason" whose purpose is to promote reconciliation would not apply here, secondly consider that the other "must stay single reason" whose purpose is to cause a woman to fear being put away and thus motivate her to be kind to her husband neither applies here, and thirdly consider that the last "must stay single reason" which pertains to preserving matrimonial security among God's people neither applies here.  Concerning a marriage as such God may never have acknowledged their vows and their marriage was largely invalid.  This situation may not be much different than if this girl had lived with this non Christian man unmarried.  Yet in the situation of a daughter having lived together with a man unmarried that is a very serious offense, and how should such a girl be dealt with?  Should a girl that has lived together with a non Christian man unmarried be allowed to marry another after having lived as such?  To the writer it appears possibly she should be permitted to marry another, but she clearly would need to have a thorough repentance first.     aW-10:4

V     In judging how divorce and remarriages situations should be dealt with, each situation needs it's own personal consideration just as did those marriage situations in Ezra's time  (Ezra 10:14).  In judging such situations it is important that the basic principles of God's laws concerning marriage and divorce are properly understood.  If God's laws concerning marriage are not properly understood, it is largely impossible to properly and justly deal with those individuals who have been involved in divorces and remarriages, and such individuals may either given a wrong liberty or may be placed under a yoke that those who require such of them could hardly bear.       aW-10:5
     Many marriage situations could arise that are not particularly defined in the Bible nor in this article.  Yet God has a way in the matter.  One needs to be careful not to go too much strictly by the dead letter of the law, yet he must fully go by the true purpose of the law.  God's law as given by Moses required that the adulterer or murderer should be put to death, yet in King David's situation of adultery and largely murder, God knowing David's heart and situation and possibly the people's need of David and knowing all things, through prophet Nathan said to David,   "...The LORD also hath put away thy sin; thou shalt not die."  (2 Sam 12:13).  It appears at times the spirit of the law allows an exception to the dead letter of the law.  The people of Israel generally had judges set up to hear and advise each particular situation, because the letter of the law could not properly answer the need of each situation.     aW-10:6
     May God's people today be able to rightly judge how to deal with the many situations which they might encounter.  With prayer and fasting and wisdom may God's will be sought for and found.  Many Old Testament Scriptures speak of times when God's people inquired of God, and He clearly revealed what His will was on the matter.  May God also clearly reveal His will to His people today.     aW-10:7
     If a woman was not aware that her husband was at liberty to marry another if she committed adultery and because of such ignorance was less fearful of committing adultery and thus committed adultery, was her adultery done in a significant ignorance?  Should she be required to remain single all her life because her husband married another?       aW-10:8
     When the people of God are in a time of darkness and grave lukewarmness, and some from therein would get involved in improper marriages, could their marriages be classified somewhat as those marriages among unbelievers or non Christians?  If in such a time God's people would not deal properly with a young sister who was discouraged and confused, which sister then would go and marry among non Christian's and possible become involved in several marriages or divorces, if she later would turn to God together with her husband, how would God ordain that she should deal with her present marriage situation?  To the writer it appears that possibly they should not be required to separate.  If she would return to God and His people in a single state, although divorced, should she be allowed to marry another?     aW-10:9
V     Concerning all marriage situations, they need to be judged by the purpose of God's matrimonial laws and great care needs to be taken before separating a marriage, yet wrong liberties neither dare be given.  In considering how to deal with divorce and remarriage situations the following aspects should be considered,     aW-10:10
V     firstly it should be considered God's matrimonial laws are established to create peace, justice, and order, among men, and to create secure marriage partners and secure children.       aW-10:11
V     secondly it should be considered that concerning women among God's people who together with their husbands were a part of God's Holy nation, if they are put away they largely without exception should not be permitted to remarry.     aW-10:12
V     thirdly in considering whether a woman might be required to remain single or become single, one should consider how well the must stay single reasons would apply as being reasons for which she should remain single or become single.     aW-10:13
V     forthly it must be considered and remembered that laws must be upheld or disorder results, and considered willful disobedience dare not be rewarded but rather should be punished.     aW-10:14
V     fifthly the question should soberly be considered, if the permission that is given here, would now be expected by others, would such result in additional temptations and less secure marriage partners in the future?     aW-10:15
V     sixthly it should be considered that vows alone or in themselves are quite insignificant and considered it matters more what God desires to be together and ordains should be together, than what mere man may have brought together by their vows or promises which vows God may never approved of or counted to be valid.      aW-10:16
V     seventhly it should be considered that in dealing with divorces and remarriages, it clearly makes a difference if they were done before this couple was a part of God's Holy nation or earthly government instead of after they were a part of God's earthly government.  One should again remember the parable concerning Egypt's theft security not being jeopardized or destroyed, by giving the one who stole before being a citizen of Egypt and knowing Egypt's anti theft laws, the expectable liberty to keep his hand, which hand should now be cut off if he steals.     aW-10:17
V     eighthly it should be remembered that the letter killeth but the spirit giveth life, and just like King David was not put to death for his sin, their likely are exceptions to the letter of the law.     aW-10:18
V     and lastly it should be considered that concerning any couple whose marriage God can accept, for what ever reason He might accept it, that couple is not committing adultery.     aW-10:19



M    Chapter 11

     Considers the Beliefs of Christians of the Past Concerning the Subject of Divorce, Remarriage, and Adultery

     In the wedding vows which the writer made when he was married, he was asked to vow that he would keep himself only to this marriage partner as long as she lives.  The writer was asked the following; "Will you, in the presence of God and these witnesses, take [wife's name], the sister by your side, to be your wedded wife; will you love and cherish her, provide and care for her in health sickness, in prosperity and adversity, and exercise patience, kindness, and forbearance toward her, and live with her in peace as becomes a faithful Christian husband, and keep yourself only unto her as long as you both shall live?".  In considering this vow especially note the wording "Will you....  keep yourself only unto her as long as you both shall live"   Considering that it is clear that God in the New Testament does allow man to put away his wife and marry another for the cause of fornication or adultery, why should man in his marriage vows be asked to vow that he will keep himself only to this partner as long as she and him live?  The above vow does not appear to be properly based on the permission that Christ gave to men concerning remarriage.  Since Jesus clearly revealed that one in the New Testament may put away his wife and marry another, for the cause of fornication or adultery, it appears one should vow that he will keep himself only onto this marriage partner as long as she lives, and remains free of fornication or adultery, rather than vowing as the writer did above.       aW-11:1
     The writings of Menno Simons, John Holdeman, and early Mennonites groups as given below, quite clearly teach that Christ gave liberty for one to put away his mate and marry another in the situation of their partner committing adultery.  Yet these writers do not seem to have really recognized that although God in the New Testament gave men among His people liberty to remarry as such, that yet concerning women He did not give such liberty.       aW-11:2

     The following writings, concerning this subject, are found in the Martyrs Mirror.  
     “In accordance with this first institution, and agreeably to Christ's ordinance, Matt  19:5, the marriage of Children of God (who are not too nearly related by consanguinity) must be entered into after prayer, and kept inviolable, so that each man shall have his own, only wife, and each wife her own husband; and nothing shall separate them, save adultery  (First Confession, Page 32).     aW-11:3
     “...thus re-establishing marriage between one man and one woman, and so inseparatibly and firmly binding the bond of matrimony, that they might not, on any account, separate and marry another, except in case of adultery or death (33 Articles of Faith, Page 401).  Note how this teaching does not clearly restrict this liberty of remarriage as being for men only.     aW-11:4

     Menno Simons in his book entitled “The Complete Works of Menno Simons” published by Herald Press,  writes as follows concerning this subject;
     We acknowledge, teach, and assent to no other marriage than that which Christ and His apostles publicly and plainly taught in the New Testament, namely, of one man and one woman (Matt  19:4), and that they may not be divorced except in case of adultery (Matt  5:32); for the two are one flesh, but if the unbelieving one depart, a sister or brother is not under bondage in that case. 1 Cor 7:15. (Page 200).     aW-11:5
     “I have likewise asserted that in this kingdom and under this King no other marriage is in effect save that between one man and one woman as God in the beginning ordained in the case of Adam and Eve, and as Christ has once more formulated it that these two shall be one flesh, and that they shall not divorce except for the cause of fornication.  Matt 5:32”.  (Page 217).     aW-11:6
     “Some object to this, saying that there is no divorce but by reason of adultery.  This is just what we say, and therefore we do not speak of divorce but of shunning, and that for the aforementioned reasons.  To shunning Paul has consented, although this is not always coupled with adultery, but not to divorce.  For divorce is not allowed by the Scriptures except for adultery.  Therefore we shall not to all eternity consent to it for other reasons”.  (Pages 478-479).     aW-11:7
     “In the fourth place, if a believer and an unbeliever are in the marriage bound together and the unbeliever commits adultery, then the marriage tie is broken,  And if it be one who complains that he has fallen in sin, and desires to mend his ways, then the brethren permit the believing mate to go to the unfaithful one to admonish him, if conscience allows it in view of the state of the affair.  But if he be a bold and headstrong adulterer, then the innocent party is free-with the provision, however, that she shall consult with the congregation and remarry according to circumstances and decisions in the matter, be it well understood” (Page 1041).     aW-11:8
     “In the fifth place, concerning a believer and a nonbeliever-if the nonbeliever wishes to separate  for reasons of the faith, then the believer shall conduct himself honestly without contracting a marriage, for as long a time as the nonbeliever is not remarried,  But if the nonbeliever marries or commits adultery, then the believing mate may also marry, subject to the advice of the elders of the congregation”.  (Page 1042).       aW-11:9

     The following writings, concerning this subject, were written by John Holdeman and are found in one of John's books which is entitled “The Mirror of Truth”;     aW-11:10
     “In this marriage union the husband is the head  and it is his duty to care for his wife both naturally and spiritually, and to love her as his own body; and he shall never forsake her as long as he lives, if she remains true; and one may under no circumstances marry another, except for fornication.”  (Page 405).      aW-11:11
     “Under the Gospel a bill of divorce to marry another is not permitted except in the case of fornication.  (Page 413).     aW-11:12
     “Holy matrimony is founded so firmly that that which God has joined in this manner, man shall not separate.  But where a husband or wife commit adultery, even the Gospel permits a bill of divorcement, because such a person has broken the bond of marriage and has made himself one flesh with an adulterer; and for that reason such a defiled person is no longer one flesh with the holy part or person with whom he was joined in one flesh.  To live as before, with such an adulterous person without repentance would be adultery.  But if people continue to live in this sanctity of matrimony, whereunto they were joined in God, there is no cause for separation.  And for no other reason, except fornication may divorce or annulment and remarriage be allowed in the Church of God;...". (Page 414).   Note how this teaching does not clearly restrict this liberty of remarriage to men.       aW-11:13

     It is the purpose of holy matrimony to fill the world with men of peace.  Matrimony was instituted to make people happy; but sin and the hardening of the heart has made many unhappy marriages”  (Pages 414).     aW-11:14
     “A wife is bound to her husband as long as he lives, unless he breaks the union through whoredom.  If a husband or wife has sexual relations with some other person, these will become one flesh with each other, and such a husband or wife then severs himself from his spouse; and therefore they no longer are one flesh, but separated as two.” (Page 420)     aW-11:15

     Note how the above quotes with one voice clearly give liberty for remarriage for the cause of fornication and adultery.  In considering the above quotes, why should one in marriage be required to vow to keep himself only to his wife as long as she lives, as such vow gives no room for divorce and remarriage for the cause of fornication as the above quotes give and as Jesus gave?  This aspect should be soberly considered.  Although I (the writer of this article) do not believe the Scriptures give women the same liberty to remarry as men, the above writings yet do not show this difference.  Thus in one respect my conclusion and belief concerning divorce and remarriage is more conservative then the above writers belief on divorce and remarriage.       aW-11:15.5

     If a woman who was treacherously or unjustly put away by her husband was actually permitted to remarry, why did Jesus in Matt 5:32 so clearly teach that one who treacherously puts away his wife causes his wife to commit adultery as well as the one who then marries her, and in Matt 19:9 so clearly teach that when one treacherously puts away his wife, the man who then marries his wife commits adultery?  Such Scriptures here follow;     aW-11:16
     (Mat 5:32)  "But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery."     aW-11:17
     (Mat 19:9)  "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."     aW-11:18

     One should also consider that those Scriptures that teach that one is bound to their mate as long as their mate lives, clearly focus on the woman being bound to the husband as such, rather than the husband being bound to the wife as such.  Such Scriptures follow;     aW-11:19
     (Rom 7:2-3)  "For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. {3} So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man."     aW-11:20
     (1 Cor 7:39)  "The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord."     aW-11:21
     One should also remember how in paragraphs 5:42-47 it was clearly revealed that many additional temptations, many additional possibilities of mate exchanging, and much matrimonial insecurity would result among God's people, if women within God Holy nation, were permitted to remarry when put away.      aW-11:22

     The writer in studying the subject of adultery, divorce, and remarriage quite soon became aware of several important aspects that he felt were not properly understood.  This article was written because of feeling their was much confusion about this subject.  The writer also before studying and writing on this subject was quite confused about it, and still has much to learn.  The writer in writing this article, clearly was not merely writing what he already knew but often was learning as he wrote.  It appears to the writer that in our time of 1998, many do not properly understand the restrictions or liberties that God has ordained for men and women among His people with regards to divorce and remarriage.  It also appears to the writer that at this time, many do not have a proper understanding of how those who were married and divorced and possibly remarried in their non Christian past, should be dealt with when such turn to God and His people, but might feel all such would need to remain single and if married need to separate from their partner and remain single.  Their are many possible situations that the writer has not written on, and many new questions could arise.  In all situations God's will needs to be sincerely sought for.  God will never leave or forsake those who truly desire His will, and will not cast away the sincere soul that is truly seeking His will.  May the writer as well as the reader truly have a love for the truth and be open and willing for whatever it may be!  May God bless the reader and the writer so that we both can experience the good plan God has for us in this present world.  Yet most of all may the writer as well as the reader be found faithful at the coming of our Lord, and then be ushered into the heavenly realms for all eternity.  Farewell     aW-11:23



M    Chapter 12
Miscellaneous Additions

Addition One
     Considers the Option of Divorce When One Does Not Remarry.
     Considers Matt 19:9-12, and Considers Being Single or Being a Eunuch as Spoken of Therein.

     In Proverbs, numerous Scriptures speak of it being very difficult for a man to live with a contentious and angry woman.  Following are such verses;     aW-12:1
     (Prov 21:19)  "It is better to dwell in the wilderness, than with a contentious and an angry woman."     aW-12:2
     (Prov 21:9)  "It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house."     aW-12:3
     (Prov 25:24)  "It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house."       aW-12:4     (Prov 27:15)  "A continual dropping in a very rainy day and a contentious woman are alike."     aW-12:5

     The above Scriptures acknowledge and reveal that being married and bound to a wife that is contentious and angry is very unpleasant and worse than being single.  In the Old Testament it is quite clear that the one who had a unreasonable, angry and contentious wife as this could have put her away and married another.  In the Old Testament even if one did not put such a grievous wife away, he could have married a second wife and to a significant extent ignored or disowned his earlier contentious wife.  Yet concerning the New Testament one cannot put away his wife for causes as such and marry another.  Yet in the New Testament, could one who has such a wife put her away or separate from her if he does not marry another woman?  Although Apostle Paul in 1 Cor 7:10-11 teaches that a woman should not put away her husband, yet he also teaches that if she yet does so she should remain unmarried.  Such Scripture is considered later.     aW-12:6
     Mat 19:9 reads,   "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."    Note Jesus here did not teach that one by putting away his wife and again becoming single, for a cause less than fornication would be committing adultery.  Jesus here rather taught if one puts away his wife for a cause lesser than fornication and then marries another he is committing adultery.  Although Jesus in the above Scripture appears to be disallowing the remarriage rather than the divorce, Jesus in Matt 5:32 did not say anything about man's remarriage, but simply said, "...whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery", which verse to some extent would indicate one should not put away his wife even if he stays single.  Apostle Paul speaking of things similar to this says,   "...Let not the wife depart from her husband:  But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife."  (1 Cor 7:10-11).  Paul here quite obviously could also have added that if a man for a cause less the fornication puts away his wife that he must remain unmarried.  Considering all aspects it appears one should not without good reason put away his wife, even if he stays single, because he by doing such could cause his wife to commit adultery.     aW-12:7

     Following is given Matt 19:9-12 with numerous comments.     aW-12:8
     (Mat 19:9)  "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."     aW-12:9
     (Mat 19:10)  "His disciples say unto him, If the case of the man be so with his wife, it is not good to marry."   In this verse, what really were Jesus' disciples saying?    Were they saying, "if a man cannot and dare not put away his wife as such and marriage binds a man as such it is not good to marry", or were they saying,  "if one has put away his wife for a wrong cause (being a reason other than fornication), it is not good to marry"?  To know for sure and exactly what the disciples here meant likely cannot be done.     aW-12:10
     (Mat 19:11)  "But he said unto them, All men cannot receive this saying, save they to whom it is given."    Which ever the disciples may have meant in verse 10, Jesus in this verse referring to their statement and speaking about being single, indicated that refraining from being married and being single (also possibly being a eunuch) is not for all men.     aW-12:11
     (Mat 19:12)  "For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."  Note how Jesus in this verse connects being unmarried with being a eunuch.  Note how Jesus in this verse indicates that not all men are able to be eunuchs or possibly able to be single, in that He speaking of being a eunuch (or possibly single life) said,  "He that is able to receive it, let him receive it".  Apostle Paul also speaks of men being married or single, portraying much the same thought as Jesus here did saying   (1 Cor 7:7-9)  "For I would that all men were even as I myself [unmarried]. But every man hath his proper gift of God, one after this manner, and another after that. {8} I say therefore to the unmarried and widows, It is good for them if they abide even as I. {9} But if they cannot contain, let them marry: for it is better to marry than to burn."  One should consider that neither Christ nor Paul thought it a light or easy thing for some to be single and indicated that being single is not for all or some men.     aW-12:12


 Addition Two
     Considers Marriages and Divorces (Disolvements of Marriages) as in the Old Testament.
     Note concerning men remarrying in that era such was not much question, as men then could have more than one wife.

     In the Old Testament God allowed marriages to be dissolved for numerous reasons.  Concerning the situation where a master gave his servant a wife, if the servant after his years of his servitude were expired wanted to depart from his master, the master was authorized by God to keep the servant's wife and children and thus dissolve their marriage.  (Ex 21:2-4).  Marriages involving women captives from other nations, were allowed to be dissolved if the husband was not satisfied with such wives (Deu 21:10-14).  Situations wherein Masters had taken a maid servant as wife, or given his maid servant to their son to wife could be dissolved in such wives were not desired (Ex 21:7-11).  Yet it appears these put away wives were not be abused or sold as slaves.  Marriages wherein one found some uncleanness in his wife could be dissolved, afterwhich the wife in whom was found such uncleanness was allowed to marry another man (Deu 24:1-2).  Men who took a wife who previously was put away by another man for her uncleanness, were allowed to also put her away if they later hated her  (Deu 24:3-4).  Old Testament Scriptures give numerous laws concerning divorce and divorced people.  Old Testament Scriptures teach that a priest was not to marry a divorced woman (Lev 21:14), teach that a divorced woman could eat of the Holy things of her father, being a priest's daughter (Lev 22:13), teach that a divorced woman's vows, like a widows vows, were to be binding, since she had no husband to disallow them (Num 30:9), and teach that in some particular situations when one had misused his wife, such a husband should never be allowed to put away (divorce) the wife he misused (Deu 22:18-19, Deu 22:28-29).       aW-12:13
     Moses in Deu 24 1-2 required that one who put away his wife should give her a bill of divorcement.  It appears God did not want man to put away his wife merely on a verbal or impulsive decision.  It appears that God thus ordained such a serious undertaking had to be done at least in writing, rather than merely verbally.  Deu 24:3-4 & Jer 3:1 teach that one dare not take back a wife who he had earlier put away.  In the Old Testament two things that God required in the putting away of one's wife were, firstly that it was to be a written and firmly settled decision rather than merely a verbal and impulsive decision, and secondly that the woman could never return to her previous husband.  Quite likely one was not allowed to ever take back a wife that he had earlier divorced, so that men would not put away their wives somewhat carelessly, thinking that if he wanted her back again he could possibly or likely do so.   If men in the Old Testament had been permitted to put away their wife and then take her again, men in reality could have traded wives, then later traded back again, and even done so repeatedly, greatly destroying family security for the parents and the children, and clearly the land as God said, would have been greatly polluted!  It appears God in the Old Testament would only allow one to put away his wife if such was a well considered, final, and permanent transaction.     aW-12:14
     In considering God's permission for divorce as in the Old Testament, it is important that one therewith considers the liberal liberty that God in that era gave to men concerning him having more than one wife.  Would it have made for peace, justice, and order, for God to require man to keep a wife whom he did not desire, while yet allowing him to take an additional wife or wives where upon his affections would rest?  Would a disliked wife who was kept as a second wife strictly because her husband dared not to put her away, truly be better off in that situation, than if she had been put away, with the liberty to marry another?  Truly a woman who would have been kept strictly because her husband dared not put her away would have been in a very sorry or grievous situation, existing in the situation of being unwanted but yet mandatorily kept, while her husband had another wife or wives where upon to place his affections!  In the New Testament, wherein man is not to have more than one wife, clearly the woman who to some extent might merely be kept because of God's New Testament laws against divorce, is at a great advantage since her husband can have no other wives!  With regard to such complications, it is quite clear that it would have been less reasonable, practical, and edifying for man in the old era to have been required to keep each wife whom he had taken, like as man in the New Testament era is require to keep his wife!     aW-12:15

     Although God in the Old Testament did allow divorce for numerous reasons, He did not want men cruelly and without proper reason to put away their wives (Mal 2:14-16).  Old Testament Scriptures teach that the righteous man even regards the lives of their beasts (Pro 12:10) and it is clear that God also would have ordained that men of that era should also have been reasonable with their wives.  Yet considering all Scriptures it is clear that God in the Old Testament did quite freely allow the changing of married partners if the husband or partners thereof where not happy or satisfied with the marriage.  One should consider that their is a great difference between the Old Testament husband who had put away his wife for a quite difficult problem, and with his wife being agreed thereto, than the inconsiderate husband who had put away his wife greatly against her wishes and in a very oppressive manner.  Note chapter four, much more extensively considers God's laws of divorce and remarriage as in the Old Testament.       aW-12:16
     In the Old Testament, God's New Testament law concerning a man not being allowed to put away his wife and marry another except for the cause of fornication or adultery, could not even had fitted into their system of laws,  firstly because a wife who committed such sins, generally would have been put to death rather than merely divorced, and secondly because it was not a question whether one could take another wife because one could have numerous wives.       aW-12:16.5

     Some individuals think that since Jesus set forth stricter standards for divorce and remarriage in the New Testament era, that men now can never put away a mate that was his rightful or official wife and marry another.  Such individuals think that Jesus in giving permission for one to put away his wife for the cause of fornication was only giving permission to put away a companion who really never was one's rightful or official wife.  Although it is true Jesus set forth new and stricter marriage laws, one should here remember how liberal God's old era marriage laws were, such as in allowing men to quite easily put away their wives and allowing them to have more then one wife and have concubines.  One should her also remember how God allowed the disolvement of a marriage for merely a business purpose, such as when a servant in leaving his master, separated from his wife whom his master had given him while in servitude (Ex 21:2-4).       aW-12:16.6
     Considering how liberal divorces and marriages were in the Old Testament era, should one think that Jesus in the new era in yet allowing man to put away his wife for the cause of fornication (adultery), was only allowing one to put away a companion who never really was his rightful or valid wife?  One should consider that even if man in the New Testament is allowed to put away a mate who was his real wife and marry another for the cause of fornication or adultery but not for lessor reasons, such a new law concerning divorce and remarriage is still quite strict and a quite significant change when compared with the Old Testament liberties of divorce and marriages.  Should one need to believe that the changes in marriage laws that Christ established for the New Testament are so drastic that although man in the Old Testament could have many wives and divorces were permitted for many reasons and the mates could marry others, and although Jesus clearly revealed that man in the New Testament still can put away his wife for the cause of fornication [adultery] and marry another,  that now in the New Testament, in the situation of one's real wife committing adultery against him and permanently leaving him, man now cannot marry another nor have any wife at all?     aW-12:17


 Addition Three
     Considers What Christ's Liberty For Divorce and Remarriage, Such as Christ Gave For the Cause of Fornication, Really was Intended to Allow.
     Considers Different Views that Some Have, Concerning This Liberty for Divorce and Remarriage.

     Their are some individuals who quite strongly believe that the fornication for which Christ permitted divorce and remarriage, pertains strictly to the intimate relations between mates in an invalid marriage, whose intimate relations would be fornication, because of their marriage being invalid.  Such individuals believe the fornication as in an invalid marriage is the only fornication for which Jesus allowed divorce and remarriage.  It appears some who believe as such, further believe this permission to divorce and remarry for the cause of fornication largely is confined to the isolated situation wherein one's marriage is invalid because of having married too close a relative.  Incest is the intimate relations between two that are too closely related to really have lawfully married.  Such thus would believe that Jesus in permitting divorce and remarriage for the cause of fornication mainly was permitting divorce and remarriage with regards to improper and invalid marriages of relatives (incest).      aW-12:18
     Jesus in Matt 19:3-9 taught that man dare not put away his wife and marry another except for the cause of fornication, in response to some who asked whether one could put away his wife for every cause.  Quite obviously Jesus in this Scripture was revealing that man could not put away his wife and marry another for insignificant errors or faults, but only for the grave fault of fornication.  It is thus quite obvious that the emphasis in Matt 19:3-9, was on man being grieved with errors in his wife and desiring to put her away, rather than on what marriages are insignificant or invalid enough that they could be dissolved.  Thus would not the liberty for divorce and remarriage that Christ here gave, pertain to the situation of a man being allowed to put away a grievous adulterous wife, rather than merely pertain to mates in particular insignificant or invalid marriages being allowed to divorce and remarry?  If Jesus in this Scripture would have been speaking strictly and merely of man being allowed to put away an invalid wife and marry another, why would Jesus have here so strongly indicated to his questioners, that the fault of fornication on their wife's part is the only and yet valid reason forwhich divorce and remarriage can be allowed?  If Jesus in this Scripture would have been speaking strictly and merely of man being allowed to put away an invalid wife and marry another, Christ really would not have been answering their question at all about faults in their wives for which a man could put away his wife, and Christ for sure would have been answering their question very indirectly and unclearly!     aW-12:19

     The writer also has heard of some that believe the permission that Christ gave for divorce and remarriage for the cause of fornication, pertained strictly to mates that were engaged to be married rather than those who were married.  In the Old Testament engagements to be married were considered very binding and could not easily be dissolved.  In the Old Testament a woman who was engaged to be married, even before being married already was largely considered to be the wife of the man to whom she was engaged.  Such is spoken of in another article entitled "Jesus Christ the Son of God and Son of Man" in paragraphs aT-17:16-17.  In awareness of how binding marriage betrothals were in the Old Testament, some have concluded that Jesus in permitting a man to put away his wife and marry another for the cause of fornication was speaking strictly of a permission given to those who are only engaged and not yet married.  Such would believe that if one's espoused wife, would commit fornication, the husband to whom she was engaged, would be a liberty to put her away and marry another woman.  Yet such would believe after a couple is married, the husband could not put away his wife for the cause of unfaithfulness or adultery and marry another.  Note those who believe as this, obviously then should not allow the man who is engaged to be married, to ever sever this engagement unless his wife becomes guilty of fornication.       aW-12:20
          Jesus in speaking of divorce and remarriage said that the husband would cause his wife to commit adultery, if he put her away for any other reason than fornication.  Thus as said earlier, even if a woman is put away unjustly or treacherously, she in remarrying would become guilty of adultery (again note, Jesus taught that if a man treacherously puts away his wife, he causes her to commit adultery).  Thus if this law concerning divorce and remarriage was ordained for the engagement union rather than the marriage union, it must be admitted that if a man would be engaged to a bride and would put her away (break this engagement) for any reason but fornication, he would become guilty of causing her to commit adultery.  Thus if these marriage laws pertained to the engagement union, after a woman is engaged to be married, she could never be free to marry another even if her espoused husband would commit fornication before they were married and forsake her.  Those who have concluded Jesus liberty for divorce and remarriage for the cause of fornication, pertains only to putting away one's engaged mate rather then a real wife should consider these things.     aW-12:21

     One must carefully consider that Jesus in allowing divorce and remarriage for the cause of fornication (but not for lessor reasons) was distinctly disallowing the belief that all that was necessary to put away one's wife was to give her a writing of divorcement (Matt 5:32), and was distinctly disallowing putting away one's wife for every cause (Matt 19:3-9).  Thus it is quite obvious that Jesus in such Scriptures is speaking of dealing with one's real wife, not merely speaking of one dealing with an invalid marriage or with an engagement union.  Considering how liberal divorces and marriages were in the Old Testament, should one think that Jesus in being questioned about being allowed to put away a wife for every cause would all of a sudden given an answer which was to be applied merely to the engagement union (Matt 19:3-9)?  If Jesus had intended that this new law for divorce and remarriage was to be applied to the engagement union, would He not have also meant that engagements in the New Testament era must be kept strictly as such and clarified what He here really meant?       aW-12:22
     One must admit that this permission for divorce and remarriage was not given in a way that advocated or emphasized merely the engagement union or a marriage that always was insignificant or invalid.  Considering these things one has very little basis to confine Jesus' liberty for divorce and remarriage for the cause of fornication merely to invalid marriages or the engagement union.     aW-12:23
     One should here also remember how the word fornication as used in the Bible can pertain to any immorality or lasciviousness including adultery.  Numerous Scriptures given in chapter two, and the Hebrew and Greek definitions for the word fornication, effectually reveal that the word fornication as used in the Bible can pertain to adultery or any type of immorality.
     aW-12:23.4
     Paragraphs 5:10-18 have already quite clearly revealed that the fornication for which one is permitted to divorce his real wife and marry another, pertains to one's wife being unfaithful to her husband after their marriage, rather than pertaining to her being found guilty of fornication before their marriage.  Such paragraphs possibly should be reviewed.       aW-12:23.5

 
Addition Four
     Considers Some Writings of Very Ancient New Testament Church Fathers.
     Considers the Six Main Scriptures that Pertain to Divorce and Remarriage.

     Following are several quotes of Tertullian concerning divorce and remarriage found in a set of books called the "Ante Nicene Fathers".  The following quotes are found in volume 3 page 405.  Tertullian's exact writings are given in italics.       aW-12:24
V     Tertullian here begins speaking of Christ's prohibition of divorce.  "I maintain then, that there was a condition to the prohibition which he now made of divorce; the case supposed being, that a man put away his wife for the express purpose of marrying another.  His [Christ's] words are: "whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery",  Tertullian further speaks of how a man ought not to put away his wife for the express purpose of marrying another saying;  "Put away" that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained.   It appears Tertullian here was emphasizing that the greatest sin in divorce is when one puts away his God given wife because he fell in love with another woman and now wanted her.  Clearly when one puts away his wife for such a cause and marries another God will not sanction that marriage and the partners of such a marriage are committing adultery.  Tertullian also clearly teaches that it is improper to remarry if one is not lawfully and rightly divorced writing; "For he who marries a woman who is unlawfully put away is as much of an adulterer as the man who marries one who is undivorced.  Permanent is the marriage which is not rightly dissolved; to marry, therefore, whilst matrimony is undissoved, is to commit adultery".  Tertullian further speaking of Christ's disallowance of divorce and remarriage being a conditional disallowance writes, "Since, therefore, His prohibition of divorce was a conditional one, He did not prohibit absolutely; and what He did not absolutely forbid, that He permitted on some occasions, when there is an absence of the cause why He gave His prohibition".  Tertullian further writes;  "If, however, you deny that divorce is in any way permitted by Christ, how is it that you on your side destroy marriage...?  ....Divorce, therefore, when justly deserved, has even in Christ a defender.  ....The Creator, however, except on account of adultery, does not put asunder what He Himself joined together...   ...Thus you have Christ following spontaneously the tracks of the Creator everywhere, both in permitting divorce and in forbidding it.  You find Him also protecting marriage, in whatever direction you try to escape,  He prohibits divorce when He will have the marriage inviolable;  He permits divorce when the marriage is spotted with unfaithfulness.  You should blush when you refuse to unite those whom even your Christ has united; and repeat the blush when you disunite them without the good reason why your Christ would have them separated.  The writer to a very large extent appreciates this writing of Tertullian.     aW-12:25
     Although Tertullian writes as above, in other places Tertullian largely disallows man or woman to remarry even if their married partner dies!   Two such comments of Tertullian read; "Therefore when, through the will of God the husband is deceased, the marriage likewise, by the will of God, deceases.  Why should you restore what God has put an end to?  Why do you, by repeating the servitude of matrimony spurn the liberty which is offered you?"    "Therefore, if those whom God has conjoined  man shall not separate by divorce, it is equally congruous that those whom God has separated by death man is not to conjoin by marriage; the joining of the separation will be just as contrary to God's will as would have been the separation of the conjunction".  Such teachings of Tertullian are given in book 4 pages 43 & 66.  Athenagoras another early writer in book 2 page 147 also appears to promote such.       aW-12:26
     In the Old Testament when one wanted to be of special service to God he could volunteer to be a Nazarite.  Yet God did not have a law that required particular ones to be Nazarites but wanted such to be a voluntary commitment.  Although Apostle Paul encouraged single life for the sake of the Gospel, it appears that possibly Tertullian and other early church fathers, in encouraging single life, for the sake of the Gospel, almost began to demand it, where as God rather ordained single life to be a voluntary commitment.  Man should be careful lest he require of man that which God wants to leave to his voluntary choice.  The Catholic Church in requiring their priests to be single, is similar to the Jews having had required particular ones to be Nazarites.       aW-12:26.5
     The Pastor of Hermas in Book One pages 21 & 22 writes "...But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet he husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery".  This writer named Hermas for some reason stresses that the husband  should not take back an adulterous wife frequently if she repents, but only once.  Hermas writes "For there is but one repentance to the servants of God".  Hermas also writes "In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away"  Hermas does not state what he felt the husband should do concerning marrying another wife, if his wife had been unfaithful more than once.  Hermas also teaches that concerning all or some aspects of marriage, the man and woman are to be treated the same way, he writes "In this manner man and woman are to be treated exactly in the same way"  Hermas on page 22 yet clearly gives permission for remarriage if one mate dies in the following question and answer "If a wife or husband die, and the widower or widow marry, does he or she commit sin?"  "There is no sin in marrying again"  said he; "But if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin."     aW-12:27
     The writer has included the above writings of the early Church Fathers because he has heard comments that none of the early Church Fathers believed in divorce and remarriage being allowed for the cause of fornication.  The writer feels one must be careful in using these writings as a basis for doctrine as numerous things about them seem to be somewhat or quite questionable.     aW-12:28

V     There are six main Scriptures that speak about divorce and remarriage which are Mark 10:11-12, Luke 16:18, Rom 7:2-3, 1 Cor 7:39, Matt 5:32, and Matt 19:9.  These six Scriptures have been given in paragraphs 5:1-4 & 5:7-8.  Out of these six Scriptures, four particularly teach or indicate that man is not bound to his wife for life, in the case where she commits adultery or fornication.  Concerning the four Scriptures which give such liberty, Matt 5:32 & Matt 19:9 speak of divorce and remarriage being permitted for the cause of the wife being guilty of fornication, and Rom 7:2-3 & 1 Cor 7:39 clearly speak of the wife being bound to the husband for life, but yet do not teach or indicate that the man is bound to his wife for life.     aW-12:29
     Yet out of these six main Scriptures, two do not particularly indicate or advocate that man can put away his wife for the cause of fornication and marry another.  Such two Scriptures follow;     aW-12:30
     (Mark 10:11-12)  "And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. {12} And if a woman shall put away her husband, and be married to another, she committeth adultery."     aW-12:31
     (Luke 16:18)  "Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery."     aW-12:32
     The writer does not know why Jesus in these two verses does not particularly advocate or indicate the aspect of man being allowed to put away his wife for the cause of fornication or adultery and marry another.  One should consider that when one is questioned about a particular subject, he does not necessarily always lift out every aspect or possibility.  Yet one should notice how in both of these two verses the aspect of marrying another is quite closely knit to the putting away of a wife.  Clearly if a man puts away his wife, so he can marry another he is committing adultery.  Possibly such is what Jesus was emphasizing in these two verses.  Jesus in teaching that the man who puts away his wife to marry another commits adultery, clearly would not be contradicting his other teachings concerning divorce and remarriage yet being permitted for the cause of one's wife committing fornication or adultery.  It may be worthy to here remember how Tertullian stated there was a condition to Christ's prohibition of divorce and remarriage, and to remember how Tertullian advocated that Christ especially condemned those who put away a wife for the express purpose of marrying another.     aW-12:33

     1 Timothy 4:1-3 speaking of the last days speaks of some departing from the faith and giving heed to seducing spirits and forbidding to marry.  Although this Scripture does not mean there are no restrictions to marriage or remarriage, yet this Scripture does clearly reveal that there will be a spirit in the latter days that will wrongly forbide marriage.  How many have been affected or deceived by that spirit?  The writer again wants to remind the reader that this writing by no means was written to encourage men to put away their wives for the cause of fornication and marry another instead of being reconciled with them!  This writing rather was written in an endeavor to learn and reveal what God's marriage laws really mean and stand for.  It is not only important to know how to deal with marriages and divorces among God's people but also is very important to know how to deal with divorces and remarriages among non Christians when they turn to God and His people.  Through properly understanding the marriage laws God has ordained for His own nation and people one can also much better understand how to deal with marriage and divorce situations among non Christians when they turn to God and His people.  One should consider if Apostle Paul would labor in our day wherein possibly 50 percent of the people are divorced and remarried, and turn large amounts of people to Christ as he did in his day, would God whose marriage laws were established to create peace, justice, and order among His people, require that most or all of these second marriages be dissolved, the mates remain single, and the children be torn apart?  The reader should remember the parable concerning Tom and Sue as given in paragraphs 9:38-39 and possibly reread them.  Much of chapter 9 pertained to properly dealing with marriages among unbelievers when they turn to God and His people.  May the reader and writer honestly desire and be open for God's will concerning this subject and all subjects, or else God may take away from us the little we have, and allow us to go onward in darkness and confusion.  Oh may God be merciful to us, save us, sanctify us, teach us, and unite and bless His scattered children in a new way!  The writer desires the prayers of the saints.  Farewell.       aW-12:34




9/24/98   (Count    19181    2/17/01)