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MARRIAGE,  DIVORCE, AND ADULTERY
Article aW  1998

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.


Introduction
     In considering the subject of marriage, divorce, and adultery it is very important that one focuses on the purpose or intent of God's laws.  Jesus speaking of God's most basic laws, spoke of loving God with all our heart, soul, and mind, and of loving our neighbor as ourselves and then said,  "On these two commandments hang all the law and the prophets."  (Matt 22:40).  Paul speaking of this basic law said;  "For all the Law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself."  (Gal 5:14).  The purpose of God matrimonial laws is to create and preserve, peace, justice, and order among mankind.  If it was lawful for a man to have any woman that he that day could attract to himself, or lawful for a woman to have any man that she that day could attract to herself, one can hardly imagine how much stress, anxiety, jealousy, and strife would be encountered.  God's law forbids committing adultery for the vital purpose of making man's wife a secure companion to him, and for the purpose of making a woman's husband a secure companion to her, and to make a secure environment for the children.  Truly we should be thankful for God's law that forbids committing adultery.  
     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 writing is to understand, with regards to the New Testament era, what marriages God does or can accept, and to understand what marriages He cannot accept.
     The numbers given at the end of most paragraphs are provided as a means to identify paragraphs.  Through using these numbers, basically any paragraph herein can easily be found when it is referred to.  An index of the chapters within this article is given at the end of this article.  If the reader in reading this article thinks of some new Scriptures that would vitally apply to any part of this article, the writer would like to learn of them.

 Chapter 1
     Considers the Issue of Having More than One Wife With Regards to Both the Old and New Testament.

     Firstly will be given numerous Scriptures that reveal that in the Old Testament God permitted man to have more than one wife;     aW-1:2
     (Deu 21:15-16)  "If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:  Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn:"     aW-1:3
     (Exo 21:10)  "If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish." (note this verse likely is teaching that one who takes another wife must except his full  duties of marriage toward both his first and second wife).     aW-1:4
     (Lev 18:18)  "Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time."  Note how this verse teaches that one in taking an additional wife should not marry a sister of his present wife.       aW-1:4.5
     (Deu 25:5)  "If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her."  Note it is quite obvious that this responsibility to take a brother's widow to wife was not intended for just single brothers who yet had no wife, rather this taking a brother's widow to wife, likely often involved taking more than one wife.       aW-1:4.6
     (2 Sam 12:7-8)  "...Thus saith the LORD God of Israel, ...I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things."     aW-1:5
     (Deu 17:14&16-17)   Herein God giving the Israelites guidelines for their King which they might set up over themselves said,    "When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;  ...But he shall not multiply horses to himself... Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold."  This Scripture quite clearly does not mean their King could not have more than one wife but likely rather means that he should not take to himself an improper amount of wives.  Note this Scripture also teaches that their King neither was to improperly multiply unto himself horses or silver or gold, thus if one thinks this Scripture means the King was not permitted to have more than one wife he should also to some extent believe this Scriptures means their King was not to have more than one horse of one piece of gold.  King Solomon likely failed in keeping God's law, concerning having too many wives, and thus his wives turned away his heart (1 Kings 11:3-4).       aW-1:6

     Following are Scriptural examples of Old Testament Bible characters having more than one wife or concubines;     aW-1:7
     (Gen 25:1&26)  "Then again Abraham took a wife, and her name was Keturah.  ...But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country."  Note how this verse indicates that Abraham had some concubines as mates, besides that of having had Sarah as wife and after her death Keturah.       aW-1:8
     (Gen 31:17)  "Then Jacob rose up, and set his sons and his wives upon camels;"     aW-1:9
     (Judg 8:30)  "And Gideon had threescore and ten sons of his body begotten: for he had many wives."     aW-1:10
     (1 Sam 1:2)  "And he [Samuel's father] had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children."     aW-1:11
     (1 Sam 25:43)  "David also took Ahinoam of Jezreel; and they were also both of them his wives."     aW-1:12
     (2 Sam 5:13)  "And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David."     aW-1:13
     (2 Sam 12:7-8)  "And Nathan said to David, Thou art the man.  Thus saith the LORD God of Israel...  I gave thee thy master's house, and thy master's wives into thy bosom..."     aW-1:14
     (1 Ki 11:3)  "And he [Solomon] had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart."     aW-1:15
     Others that had numerous wives are Solomon's son, Rehoboam, who had 18 wives and 60 concubines (2 Chr 11:21).  Solomon's grandson, Abijah, had 14 wives (2 Chr 13:21).  Jehodia the good Priest that helped Joash the King had two wives (2 Chr 24:2-3).  Numerous other examples could be given but the writer will leave the above examples as sufficient.  Although many Old Testament characters had more than one wife,  yet it appears numerous ones only had one wife.     aW-1:16

     Concerning the New Testament era, it appears that Jesus to some extent advocated that the institution of marriage should consist of only one man and only one woman, although He did not emphasis such in great clarity.  The following teachings of Christ to some degree indicate that Christ planned that man in the New Testament should only have one wife;     aW-1:17
     (Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, {5} And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? {6} Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."     aW-1:18
     (Mark 10:6-8)  "But from the beginning of the creation God made them male and female. {7} For this cause shall a man leave his father and mother, and cleave to his wife; {8} And they twain shall be one flesh: so then they are no more twain, but one flesh."     aW-1:19
     Note Jesus in these verses did not say God in the beginning made them male and females (plural) and state that man should leave His father and mother and cleave to his wives (plural) and they all should be one flesh but rather stated that man should cleave to his wife (singular) and said they twain should be one flesh.       aW-1:20

     Apostle Paul quite clearly reveals that in the New Testament man is to only have one wife in the following Scriptures which read;     aW-1:21
     (1 Tim 3:2)  "A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;"     aW-1:22
     (1 Tim 3:12)  "Let the deacons be the husbands of one wife, ruling their children and their own houses well."     aW-1:23
     (Titus 1:6)  "If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly."     aW-1:24
     It appears God ordained that man in the New Testament should only have one wife to eliminate the difficulties that could be caused by one wife being loved above another wife, and the difficulties that could be encountered because of one man taking numerous wives while another man could scarcely have one wife.  Truly God's laws are based on loving God with all our heart and loving other individuals as ourselves, and should be appreciated.     aW-1:25
     In the Old Testament, since man was permitted to have more than one wife, taking another wife had little to do with divorce or committing adultery.  Yet in the New Testament since man is to have only one wife, taking another wife thus has much to do with divorce and committing adultery.     aW-1:26



M    Chapter 2
     Considers Details Of The Words Adultery And Fornication As Used In Our King James Version Bible.

     This subject is important because Jesus speaking of divorce and remarriage said "...Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery..." (Matt 19:9).  Note in Matt 5:32 Jesus said much the same thing.  Thus it is very important to understand what Jesus here meant in using the word fornication.     aW-2:1
     Since the Old Testament originally was written in Hebrew and the New Testament originally was written in Greek , the Hebrew and Greek words that underlie the words adultery and fornication will firstly be considered.  In our King James Version often times a word therein may derive from numerous different words in the original Hebrew or Greek language.  In carefully studying the words adultery and fornication it is obvious that these two words, rarely if ever derive from the same Hebrew or Greek word.  The words fornication and adultery, thus clearly are two different words in the original languages as well as in the English.  Although these words are two different words in there original languages as well as the English, yet such would not necessarily need to mean that the meanings of these two different words could not be quite interrelated.  The first part of this chapter will consider the word fornication, and the last part will consider the word adultery.       aW-2:2

     The word fornicat(ion) including all of it's different word endings appears 39 times in the New Testament (KJV).  The word fornication in the New Testament basically always comes from the Greek words which are given below together with their definitions;       aW-2:3
     G4202. porneia, por-ni'-ah; from G4203; harlotry (includ. adultery and incest); fig. idolatry:.     aW-2:4
     G4203. porneuo, porn-yoo'-o; from G4204; to act the harlot, i.e. (lit.) indulge unlawful lust (of either sex), or (fig.) practice idolatry:.     aW-2:5
     Note how the above Greek definitions for fornication, among numerous immoral sins, includes the sin of adultery, which sin pertains more to the married than to those who were never married.     aW-2:6
     Surprisingly the word fornication appears only 5 times in the Old Testament.  The definition of the two Hebrew words  underlying the Old Testament word fornication are as follows.     aW-2:7
     “H2181. zanah, zaw-naw'; a prim. root [highly fed and therefore wanton]; to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); fig. to commit idolatry (the Jewish people being regarded as the spouse of Jehovah):”     aW-2:8
     “H8457. taznuwth, taz-nooth'; or  taznuth, taz-nooth'; from H2181; harlotry, i.e. (fig.) idolatry:”     aW-2:9
     Note how the above Hebrew definitions for fornication,  among numerous sins, includes the sin of adultery, which sin pertains more to the married than to those who were never married.       aW-2:10
     According to the above definitions involving both the Hebrew and Greek,  it appears when the Bible speaks of fornication it must not necessarily or of necessity be speaking of improper conduct of those who were never married but could well be speaking of improper conduct of those who are or were married.     aW-2:11
     In our King James Version, the Hebrew and Greek words which underlie the word fornication, also very often underlie the words, harlot and whore.  Considering all the above, it is quite clear that the word fornication when used in the Bible does not necessarily need to mean improper conduct by those who were never married, but could pertain to improper conduct by those who are married.     aW-2:12
     Webster's dictionary definition for fornication is; 1 : Human sexual intercourse other than between a man and his wife: sexual intercourse between a spouse and an unmarried person: sexual intercourse between unmarried people  2 : sexual intercourse on the part of an unmarried person accomplished with consent and not deemed adultery”.       aW-2:13
L     Note Webster's statement, “sexual intercourse other than between a man and his wife”, possibly could pertain to improper relations between married people, that are not married to each other.  Also note Webster's other statement, “sexual intercourse between unmarried people”, also possibly could pertain to improper relations between those who are unmarried to one another, but yet are married.  Yet also notice how the second definition of fornication speaks of fornication being something other than adultery.  Although the writer here included Webster's English definition for the word fornication, such definition is quite unimportant as compared to the definitions for the Hebrew and Greek words that underlie fornication.     aW-2:14
     Following are several Scriptures which use the word fornication, likely in speaking of any type of immorality, or lasciviousness involving the married as well as the unmarried;     aW-2:15
     (Jude 1:7)  "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire."       aW-2:16
     (1 Cor 5:9-10)  "I wrote unto you in an epistle not to company with fornicators:  Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world."       aW-2:17
     (Acts 15:29)  "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well."       aW-2:18
     Should one think the above 3 verses, in using the word fornication, are speaking strictly with regard to those who were never married?     aW-2:18.5

     The following Scriptures, although not quite as likely as the above 3 verses, yet quite likely also are using the word fornication in speaking of any type of immorality, rather than strictly speaking of improper conduct of those who were never married.     aW-2:19
     (2 Chr 21:11)  "Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto."     aW-2:20
     (Ezek 16:26)  "Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger."  Note all five Old Testament verses that use the word fornication, involving the two verses already given, and Isa 23:17, Ezek 16:15, and Ezek 16:29, very possibly could be speaking of sins of the married as well as the unmarried.     aW-2:21
     (2 Cor 12:21)  "And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed."       aW-2:22
     (Mat 15:19)  "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:"     aW-2:23
     (Cor 5:1)  "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife."     aW-2:24
     (1 Th 4:3)  "For this is the will of God, even your sanctification, that ye should abstain from fornication:"     aW-2:25
     (Rom 1:29)  "Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,"     aW-2:26
     (Rev 9:21-22)  "Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.  Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds."  Note how this Scripture speaks of fornication and then of adultery in respect to the same situation.     aW-2:27
     (Rev 14:8)  "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication."     aW-2:28
     Many other Scriptures could also be given that use the word fornication much like, if not exactly like, the above verses do.       aW-2:29

V     The writer in times past has thought of the word fornication as always pertaining to improper conduct of those who were never yet married and thought that the word adultery always pertained to improper conduct of those who are married.  Yet firstly in studying the definitions of the word fornication, with respect to it's underlying Hebrew and Greek words, and secondly in considering the way the word fornication is used in the Scriptures it become quite clear that the word fornication can pertain to any type of immorality or lasciviousness involving the married or the unmarried.  It has been quite hard for the writer to grasp, that  word fornication when used in the Bible can involve sins of the married as well as the unmarried.  Yet in considering all aspects and Scriptures, such quite obviously is true.   That the word fornication as used in the Bible can pertain to the sins of the married as well as to the sins of those who never were married will become yet clearer as other aspects are consider later in this article.  Concerning one who lives in all kinds of immorality and lasciviousness, and lives a base life style, the word fornicator as used in the Bible, likely would fit such an one even better than the word adulterer would fit him, even if such an one would have been married.     aW-2:30

     Concerning the word adultery, the word adult(ery) including all of it's different word endings appears 34 times in the Old Testament and 35 in the New.  Although the wordings of adultery appear 69 times in the Bible, yet since some verses contain such wording more than once, only 57 verses actually contain this word.       aW-2:31
     Concerning the word adultery, when it is used in the Old Testament, one Hebrew word basically always underlies it, which Hebrew word has the following definition;     aW-2:32
“H5003. na'aph, naw-af'; a prim. root; to commit adultery; fig. to apostatize:.”     aW-2:33
     Concerning the word adultery, when it is used in the New Testament one Greek word basically always underlies it, which Greek wording has the following definition;     aW-2:34
“G3431. moicheuo, moy-khyoo'-o; from G3432; to commit adultery:”     aW-2:35

     Webster's dictionary definition for adultery is;  “voluntary sexual intercourse between a married man and someone other than his wife or between a married woman and someone other than her husband;  also: an act of adultery”  Note how this definition for adultery always includes at least one married person in the improper conduct.  Concerning Webster's definition for fornication, although it possibly indicates that such word can pertain to the married, he therein does not state one married person must be involved, such as he here does in his definition for adultery.  Webster's definition for fornication was given in paragraph aW-2:13.     aW-2:36
     In considering the Biblical usage of the word adultery, of the 57 verses that use the word adultery, only about 15 of them give evidence (evidence other than the word adultery itself), that this word is being used with regards to those who are married.  These 15 verses, in using the word adultery, connect such to husbands, wives, spouses, and the marriage relation.     aW-2:37

     Following are several Scriptures involving  the word adultery, with several comments;     aW-2:38
     (Lev 20:10)  "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.     aW-2:39
     (Ezek 16:32)  "But as a wife that committeth adultery, which taketh strangers instead of her husband!"       aW-2:40
     (Hosea 4:14)  "I will not punish your daughters when they commit whoredom [note the Hebrew word here underlying the word whoredom also is translated into the word fornication], nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall." Note how this verse connects improper conduct of daughters as whoredom or fornication and improper conduct of the married as adultery.     aW-2:41
     (Rom 7:3)  "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-2:42
     Note how the four above verses clearly are speaking with regard to those who were married, and speak of immoral conduct of such individuals as adultery.     aW-2:43

     (Jer 7:9)  "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;"     aW-2:44
     (Mat 5:28)  "But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."  Did Jesus here use the word adultery, because he was speaking to those who were married?  If Jesus here would have been speaking to the unmarried would he have used the word fornication?     aW-2:45
     Concerning the above two verses note how an individual, outside of using the word adultery as evidence, cannot tell whether they are speaking to the married or the unmarried.     aW-2:46
     Although it is quite clear that numerous Scriptures use the word fornication as pertaining to any type of immorality or lasciviousness, including the adulterous act of one taking another rather than his married spouse,  yet the writer could find no Scripture that uses the word adultery in speaking of immoral relations between two who were never yet married.       aW-2:47

Chapter Conclusions
     Considering the definitions of the Hebrew and Greek words that underlie the word fornication and considering how such word is used in the Bible, it is quite clear that the word fornication as used in the Bible can pertain to any immorality or lasciviousness,  including adultery such as one taking another rather than one's married spouse.  Concerning the word adultery as used in the Bible, it appears that the word adultery quite strictly pertains to behaviour of those who are or were married, and quite strictly does not pertain to those who were never married.      aW-2:48
     It is important that this chapter and chapter conclusion are remembered when reading chapter five.     aW-2:49



 Chapter 3

     Considers How Both Man and Woman Relate to the Institution of Marriage.

     Following are Scriptures which reveal that God, within His institution of marriage, ordained that the husband should be the greater authority.     aW-3:1
     (1 Cor 11:3)  "But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God."     aW-3:2
     (Eph 5:24)  "Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing."     aW-3:3
     Note how the above two verses speak of Christ being the head of man and the Church,  and liken such to how the man is to be the head of the woman.     aW-3:4
     (1 Pet 3:5-6)  "For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: {6} Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement."     aW-3:5
     (Est 1:22)  This verse reveals that in the days of Queen Esther the world in general regarded the husband as the greater authority in the home.    "For he [King Ahasuerus] sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and that it should be published according to the language of every people."     aW-3:6
     Considering all the above Scriptures it is clear that God has ordained that man should be the greater authority in a marriage union.  That which has the greater authority normally possesses that which he rules over, more than that which is ruled over possesses it's ruler.  In respect to such it appears the wife is more the husband's possession, than the husband is the wife's possession.  One should here consider that Paul said, woman was made for man rather than man being made for woman, which verse is given in paragraph aW-3:10 below.       aW-3:7

     Following are several Scriptures which further pertain to how both man and women relate to the institution of marriage;     aW-3:8
     (Gen 2:18 & 20-24)   "And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.  ...but for Adam there was not found an help meet for him. {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. {23} And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. {24} Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh."     aW-3:9
     (1 Cor 11:7-9)  "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. {8} For the man is not of the woman; but the woman of the man. {9} Neither was the man created for the woman; but the woman for the man."     aW-3:10
     (Prov 18:22)  "Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord".     aW-3:10.5
     (1 Cor 7:2)  "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband."     aW-3:11
     Many Scriptures speak of men taking a wife or wives to themselves, but no Scriptures speak of women taking to themselves a husband.  Considering such, and all the above, it is quite clear that God has given man has a greater right to take and have a wife than he has given woman to take and have a husband.     aW-3:12

     Considering how God created woman for man taking a rib from him, and making her flesh of his flesh and bone of his bone and considering man's strong inborn desire for a mate, it appears to the writer that God has created man with a greater physical need for woman than he created woman with a need for man.  If man truly does have a greater physical need for woman than woman does for man, possibly such would be why God has granted man a greater right to take and have a wife than He has granted to woman to take and have a husband.  One should consider that if woman needs a husband just as much as man needs a wife, possibly women should have just as much right to ask a man to be her husband as men have to ask a women to be their wife.  The writer also has heard that more women are always born then men, which God might have ordained to be so because of man having a greater physical need of woman, than woman has for man.  If any reader knows of a reliable source that proves that their are always more women born then men, the writer would like to know of it.     aW-3:13
     One should again consider those verses that speak of it not being good for man to be alone, speak of woman being made for man rather than man for woman, and speak of him that finds a wife finding a good thing and obtaining favor of the Lord.  One should consider the Scriptures do not say such things in regards to women having husbands.   Yet it is true that woman often have a desire for a husband.       aW-3:13.5
     Eccl 4:9 states that two are better than one.  Yet Eccl 4:9 likely is not only speaking of a having a marriage partner but is speaking of one having a friend or friends who can help in time of need.  Note Eccl 4:10 & 11 speaks of the second being able to help when one falls, and speaks of a three fold cord [likely braided rope] not being quickly broken, which likely pertains to 3 individuals together being very strong.  Although man in general likely has a greater physical need for a wife, than a women does for a husband such does not mean man is of lessor intelligence or ability to provide for himself than is woman.  Such neither means man cannot live a single life such as Apostle Paul did, and encouraged others for the sake of the Gospel, to also live (1 Cor 7).     aW-3:14
     Woman has been created to be a help meet to man, yet it appears a woman who does not find that particular place to fill, can yet live a quite fulfilled and useful life.  Although woman generally may not need a marriage partner as much as man needs a marriage partner, such does not mean woman does not need the companionship of other sisters, or mean that she does not need the help or support of men.       aW-3:15
     Since many Scriptures speak of men taking to themselves a wife and appears no Scripture speaks of women taking to themselves husbands, it is quite obvious that God has given man a greater right to take and have a wife than God has given woman to take and have a husband.  Yet since no Scriptures clearly teach that man in general needs a marriage partner more than a woman needs a marriage partner the writer will not further endeavor to prove such.     aW-3:16

Chapter Conclusion
M     It is quite clear that God has given man a greater right to take and have a wife than he has given woman to take and have a husband.  It appears men in general have a greater need for a wife than women have for a husband.     aW-3:17



M    Chapter 4

Considers Divorce As In The Old Testament

     The following Scriptures pertain to six particular situations in the Old Testament in which it was proper for one to separate from or divorce his wife.     aW-4:1

Situation One,
     (Exo 21:2-4)  "If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. {3} If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. {4} If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself."     aW-4:2

Situation Two,
     (Deu 21:10-14)  "When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive, {11} And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; {12} Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; {13} And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. {14} And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her."       aW-4:3

Situation Three    (note this Scripture is harder to understand),
     (Exo 21:7-11)  "And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. {8} If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. {9} And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. {10} If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. {11} And if he do not these three unto her, then shall she go out free without money."     aW-4:4
     Although God in the above two situations would allow a husband to be loosed of his undesired wife, it appears God did not permit men in these situations to make merchandise of his wife, which likely would be selling her for a bound woman or slave.  Note Jesus in Matt 18:23-27 spoke of a situation wherein one was required to sell his wife to pay a debt.       aW-4:5

Situation Four,    In the following Scripture, those who had taken wives such as they should not have taken, were required to put them away;     aW-4:6
     (Ezra 10:2-3)  "And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.  Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law."     aW-4:7

Situation Five,
     Deu 24:1-2)  "When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.  And when she is departed out of his house, she may go and be another man's wife."       aW-4:8
     In considering the permission for divorce as given in this situation, it is important that one understands what this uncleanness might have been.  The uncleanness spoken of in the above Scripture likely was not an uncleanness as grave as adultery or premarital fornication, since in the Old Testament fornication as such or adultery was to be punished by death.  Following are two Scriptures which reveal that fornication as such or adultery was to be punished by death;     aW-4:9
     (Deu 22:20-21) This Scripture teaches that if one after taking a wife found her to be guilty of fornication and not a virgin, she was to be put to death reading;  "But if this thing be true, and the tokens of virginity be not found for the damsel:  Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you."       aW-4:10
     (Lev 20:10) This Scripture reveals that a wife who committed adultery also should have been put to death reading  "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death."     aW-4:11

     Note the uncleanness of which the above wife of Deu 24:1-2 was found guilty, was insignificant enough, that she rather than being put to death for such uncleanness, was rather given an emphatic liberty to go and become another man's wife.     aW-4:12
     Since the uncleanness which gives liberty for divorce, as spoken of in Deu 24:1-2, quite clearly is a lessor uncleanness than adultery or fornication, one should not conclude that this Old Testament verse is giving permission for divorce with sole regard to one's wife being guilty of either fornication or adultery.  The New International Version and New Revised Standard Version speaking of the uncleanness for which one could divorce his wife as in Deu 24:1-2, speak of it as being something indecent or objectable reading;     aW-4:13
     (Deu 24:1 NIV)  "If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house,"     aW-4:14
     (Deu 24:1 NRSV)  "Suppose a man enters into marriage with a woman, but she does not please him because he finds something objectionable about her, and so he writes her a certificate of divorce, puts it in her hand, and sends her out of his house; she then leaves his house"     aW-4:15

Situation Six     This Scripture reveals that any man who married the above woman who was put away because of uncleanness, had the right to divorce her if he did not find her to be pleasing to him and reads;     aW-4:16
     (Deu 24:3-4)  "And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; {4} Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance."  Note how the reason for divorce as given in this verse is simply that her husband hated her.  Also note how verse 4 of this Scripture states the husband who put away his wife can never take her back again after that he had put her away.     aW-4:17

V     A concise review of the above Scriptural situations or reasons forwhich divorce or dissolving of marriages was allowed in the Old Testament is,  firstly if a servant left his master who had given him his wife that marriage could be dissolved,  secondly wives who were taken from among the enemy captives if not pleasing could be put away, thirdly marriages 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, forthly those marriages which never were valid marriages obviously could be dissolved, fifthly marriages wherein one found some uncleanness in his wife could be dissolved, and the woman who had such uncleanness could marry another, sixthly 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.     aW-4:18

     In the following two Scriptures God likens His rejection or disowning of unfaithful Israel, to Himself like a husband putting away an adulterous wife;     aW-4:19
     (Jer 3:8&20)  "And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.  ...Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD."     aW-4:20
     (Isa 50:1)  "Thus saith the LORD, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away."       aW-4:21

     Following is a statement of Job's which possibly indicates that Job felt if he would have been unfaithful to his wife, his wife would have been at liberty to become another man's wife.     aW-4:22
     (Job 31:9-11)  "If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; {10} Then let my wife grind unto another, and let others bow down upon her. {11} For this is an heinous crime; yea, it is an iniquity to be punished by the judges."     aW-4:23

     Following are three verses which pertain to divorced women in the Old Testament;     aW-4:24
     (Lev 21:14)  This verse pertains to wives such as the priests were required to take.  "A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife."     aW-4:25
     (Lev 22:13)  "But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof."    Note his divorced woman was permitted to eat of the Holy things of the alter as she did in her youth.     aW-4:26
     (Num 30:9)  "But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her."     aW-4:27

     Following are two Scriptures which give situations wherein the husband was not permitted to ever put away his wife;     aW-4:28
     (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;  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-4:29
     (Deu 22:18-19)  "And the elders of that city shall take that man and chastise him;  And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days."     aW-4:30

     With respect to the King James Version Bible, there are 11 Scriptures that use the word divorce (including it's different endings).  (Note numerous Scriptures speaking of divorce also use the term "put away").  Of the 11 Scriptures which use the word divorce, 7 are speaking of a writing of divorce or bill of divorce.  Moses in Deu 24 1-2 (given above in paragraph aW-4:8) 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.       aW-4:31
     Deu 24:3-4 (given nigh above in paragraph 4:17) stated that one who put away his wife should not take her back again.  Jeremiah also speaking of how one should not take back a wife who he had earlier put away said,  "They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted?..." (Jer 3:1).  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.  Note Mal 2:14-16 (which is given below in paragraph 4:34), also reveals that God in the Old Testament, neither wanted man to put away his wife in an oppressive manner.  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 would have been greatly polluted!  God did not want man to put away his wife verbally, carelessly, or temporarily.  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.  Considering Old Testament Scriptures which speak of men's wives, it is clear that even in the Old Testament wives were not ordained or established to be a short term or temporary companions.  It appears that even in the Old Testament God's general rule or goal for marriage was largely that it should be permanent and for life.  It is obvious that even in the Old Testament God did not intend that men should carelessly, freely, and with very little reason separate from their wives.  Yet it also is clear that God gave His old era people a significant liberty to allow marriage partners which were in serious difficulty, to separate and to marry others.       aW-4:32

     Although God in the Old Testament did allow divorce and remarriage for numerous reasons, He did not want men cruelly and without proper reason to put away their wives.  Such is revealed in the following Scripture;     aW-4:33
     (Mal 2:14-16)  "Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant.  And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth.  For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously."     aW-4:34

V     Old Testament Scriptures teach that the righteous man even regards the lives of their beasts (Pro 12:10)!   How much rather would not God have ordained that men of that era should also have been reasonable with their wives!  Yet one should consider that is possible that men in the Old Testament could have put away their wives without necessarily being unreasonable with them in doing such, firstly because one's wife may have wanted to separate and been glad for the divorce, or secondly because one's wife may have been very deserving of the divorce.  One should consider that their is a great difference between the Old Testament husband who had put away his wife because of a quite difficult conflict, and with his wife being fully agreed thereto, then the inconsiderate husband who had put away his wife greatly against her wishes and in a very oppressive manner.  If one's Old Testament wife would have greatly erred but yet penitently and sincerely confessed her fault to her husband, if her husband would yet have put her away for such fault, although it broke his wife heart,  God likely would have been quite displeased with such a inconsiderate separation.  God very possibly would have been more displeased with such a inconsiderate separation, then if one would have put away his wife without any outstanding error or fault on her part but rather because their marriage simply was not working and very stormy and they both wanted to separate.  In the old era, what made a divorce displeasing to God likely was not so much how great or small the wife's fault or error was, but rather if there was great oppression and injustice involved in the separation.  God hates oppression, for it breaks his most basic commandment which is to love our neighbor as ourselves.  In further considering the quite liberal liberty for the disolvements of marriages in the Old Testament, one should also here remember how that God then also allowed the disolvements of a marriage for merely a business purpose, such as when a servant in leaving his master, separated from his wife which his master had given him while in servitude (Ex 21:2-4).     aW-4:35

     Because of God's old era liberty for men to put away their wives some men might have been more free to take new and additional wives, thinking if it don't work out I simply will put her away.  Yet even if Old Testament men would not have had such liberty, some still might just as freely have taken additional wives, and then not given their prior wives proper affection, care, and attention, and left them too much to fend for themselves.     aW-4:36
V     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 man 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?  Concerning a disliked wife who was kept as a second or third wife strictly because her husband dared not to put her away, would she have been better off in that situation, then 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, concerning the wife who to some extent is kept merely because of God's laws against divorce, she yet is at a great advantage since her husband can have no other wives where upon to place his affections!  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.  The next chapter pertains to God's New Testament laws concerning divorce and remarriage and reveals that God no longer permits men to put away their wives as freely as He did in the Old Testament.     aW-4:37
V     Another aspect of God's change in marriage laws for the New Testament, likely pertains to God having established a higher standard of sanctification for His people of the New Testament.  In the New Testament, it is quite clear that God's Spirit was poured out and given to God's People in a greater measure, and God's law was written in their hearts in a new way.  This greater infilling of the Holy Spirit and greater sanctification that God has provided and ordained for the new era, is considered in another writing coded aN, especially in paragraphs 16 & 24.  Jesus when questioned about permission for divorce and about the bill or writing of divorce that Moses established, told the questioning Jews that Moses had given such permission for divorce because of the hardness of their hearts  (Matt 19:7-8,  Mark 10:4-5).  Although in the Old Testament, in some situations one was to give his enemy food and drink when he was hungry (Pro 25:21), and was to return his enemies ox or ass to his enemy, if he found it going astray (Ex 23:4),  that age yet was a time of a particular hardness.  In that age if one accidentally killed one of your family members, you as the avenger of blood had the full right to kill them, unless they had fled and remained in the city of refuge which was provided to protect such innocent manslayers (Num 35:27-28).  If one had intentionally killed one of your family, that person was to be put to death, and you as the avenger of blood were permitted to personally kill that person (Deu 19:11-13).  It appears that God in the Old Testament not only allowed the bill of divorce because of the hardness of men's hearts but also established the cities of refuge for the innocent manslayer to flea to, because of the hardness of men's hearts.  Although God's people in the old era were to be reasonable and considerate, it is quite obvious that the Old Testament was not a time of mercy, forgiveness, and reconciliation as the New Testament is ordained to be.  It is quite clear that the higher standard of sanctification such as God has provided and required in new era, has some connection with God in the new era not allowing man to put away his wife as freely as in the old era, but rather ordaining that in the new era struggling partners rather than separating, can and should forgive one another and be reconciled.     aW-4:38



Chapter Conclusions
     In the Old Testament their were various reasons for which a husband was permitted to put away or divorce his wife, which reasons were lessor then that of his wife committing adultery and being unfaithful to him.  In the Old Testament God yet hated when one dealt treacherously with his wife and treacherously put her away.     aW-4:39



V    Chapter 5

     Considers Divorce as in the New Testament.
     Considers Christ's Two Teachings Wherein Christ Speaking of Divorce and Remarriage Being Forbidden", Yet Says "Except it be for Fornication" and "Saving for the Cause of Fornication".

     Following are several Scriptures pertaining to divorce and remarriage as in the New Testament.  

     (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-5:1
     (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-5:2
     (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-5:3
     (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-5:4

     The above verses quite clearly reveal that the divorce and remarriage is not permitted in the New Testament as it was in the Old Testament.  Jesus in the following Scriptures further reveals this change saying,  "...Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.  And I say unto you..." (Mat 19:8-9).  "It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you..." (Matt 5:31-32).  Jesus in the Mark 10:4-12 also indicates this change much in the same way.     aW-5:5

     Although it is clear, divorce and remarriage is not permitted in the New Testament as it was in the Old Testament, yet in the following two Scriptures Christ yet speaks of divorce and remarriage being permitted in the New Testament for the cause of fornication;     aW-5:6
     (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-5:7
     (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-5:8
     The above two verses will here after often be referred to as the "divorce reason verses".  Jesus in the first above verse was disapproving the belief which declared that the only thing required in putting away one's wife was to give her a writing of divorcement (Matt 5:31), and in the second above verse was answering the Pharisees question, whether a man could put away his wife for every cause (Matt 19:4).  Thus it is clear that Jesus in the above Scriptures was revealing that in the New Testament man may not put away his wife carelessly and with little reason as some did in the Old Testament, and was revealing that man in the New Testament may not put away his wife for any thing less than the grave and dreadful fault of his wife being guilty of fornication.  Note how the "divorce reason verses" do not condemn one in the New Testament for putting away his wife for the cause of fornication, which thus yet clearly gives him liberty to put her away for that cause.     aW-5:9
     In considering the "divorce reason verses" it is important that one understands what the word fornication means as used in these verses.  As was clearly revealed in chapter 2 the word fornication as used in the Bible can pertain to a married persons committing adultery, as well as pertain to immoral relations of those who were never married (note if such chapter is not clearly remembered it should be reread!).  Thus in respect to the word fornication, this fornication for which a husband is permitted to divorce his wife, could either pertain to one's wife committing adultery and being unfaithful to her husband, or pertain to one's wife being guilty of committing fornication before their marriage, or could pertain to both.     aW-5:10
V     In regards to fornication which a woman had confessed and repented of and made know to her mate before their marriage, such clearly would not be a transgression against her husband as great as committing adultery against him after their marriage.  Would God then permit a husband to divorce his wife because of such repented of fornication, rather than permit him to divorce her because she committed adultery with another man after they were married?  One should here again consider how that Jesus in the "divorce reason verses" taught that man dare not put away his wife for an insignificant fault in her, but rather only for that which is a very grave fault in her.  If a woman confessed and repented of her fornication and made such known to her husband before their marriage, it does not appear that her husband should later be permitted to divorce her because of that fornication, rather than be permitted to divorce her for committing adultery against him after their marriage.     aW-5:11
V     In regards to a woman being guilty of fornication before marriage, if such was kept hidden and after being married was discovered by her husband, that situation certainly would be more grievous to the husband than if her fornication had been confessed and repented of and revealed to him before their marriage.  It is clear that a woman would be disgraceful and disrespectful to her mate, if she would marry him while keeping it hidden that she was guilty of earlier fornication, yet such would not be as great a disgrace and disrespect toward her husband as would be committing adultery and being unfaithful to him after their marriage.  Would God then allow a husband to divorce his wife because of being found guilty of fornication before their marriage rather than allow him to divorce her if she committed adultery with another man after they were married?  In consideration of these things to the writer it is quite clear that the divorce reason verses, in using the word fornication, are speaking of a woman committing adultery against her husband rather than speaking of her being found guilty of fornication before their marriage.     aW-5:12
V     If the "divorce reason verses" meant that one could divorce his wife because of her having committed fornication before their marriage, rather than because of her being unfaithful to her husband after their marriage, one should consider that a man to a degree would have an advantage in marrying a woman who had committed fornication and was not a virgin, as he then would have the liberty to put her away and marry another if she was displeasing and grievous to him, while otherwise if he married a virgin, he could not put her away or marry another even if she permanently turned against him and become and adulterer with another man.  Such aspect should be soberly considered.  It is quite obvious that God would not establish a law that would give man an advantage in marrying a woman who had a grave sin in her past, nor would God establish a law that would make a woman with a grave sin in her past, a woman more desirable to marry because of her not being such an unalterable obligation or restriction to her husband.  In consideration of all the above it becomes quite obvious that the divorce reason verses, in using the word fornication, are speaking of a woman committing adultery against her husband rather than speaking of her being found guilty of fornication before their marriage.  To those whom this may interest, the writings of Menno Simons and John Holdeman, teach that the "divorce reason verses" permit man in the New Testament to put away his wife and marry another if his wife is unfaithful to him and committees adultery.  Such writings of these particular individuals are given in paragraphs 11:3-15.     aW-5:13

     Following are the "divorce reason verses" as given in the New International Version;
     (Mat 5:32 NIV)  "But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery."     aW-5:14
     (Mat 19:9 NIV)  "I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery."     aW-5:15

     Following are the "divorce reason verses" as given in the New Revised Standard Version;     aW-5:16
     (Mat 5:32 NRSV)  "But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery."     aW-5:17
     (Mat 19:9 NRSV)  "And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery."     aW-5:18

     Concerning the word fornication or fornicator as used in the Bible, such word likely fits one who lives in all kinds of immorality and lasciviousness, and lives a base life style, even better than would the word adulterer would fit them, even if such a person were married.  Even the word fornicator as normally used in English, may better fit the individual who is involved in all types of immorality and lasciviousness, even if he is married, than the word adulterer would fit such an one.     aW-5:19
     The fornication for which a husband may put away his wife likely pertains to any type of immorality which one's wife might live in.  Thus the fornication for which a man is allowed to put away his wife, quite clearly would not always be confined to one's wife committing adultery with another man, but could pertain to one's wife living in immoral sins of any kind.     aW-5:20
     Yet as the Scriptures teach that one is to be forgiving and longsuffering to all men, it does not appear that a man in finding his wife guilty of adultery or any grave immorality should now feel he has immediate permission to marry another but should rather be forgiving toward her as Christ was toward the Church, and hope for her repentance and renewed companionship.  When one's wife is unfaithful to her husband, the Christian husband should likely be longsuffering toward his wife as God in the following verse was toward Israel;   "...but thou [Israel] hast played the harlot with many lovers; yet return again to me, saith the LORD."  (Jer 3:1).  Yet if such a woman would turn from him and marry another and continue to live in that adultery or any immorality, it appears her husband should be allowed to put her away because of that fornication or adultery and marry another.  God in the Hosea chapters 2 and 3 appears to also speak of Himself taking back His people as taking back an adulterous wife, similar to how He spoke of such in Jeremiah.     aW-5:21

     Note some individuals or groups believe that Jesus in speaking of man being allowed to put away his wife and marry another for the cause of fornication, believe that Jesus was not giving this liberty with regard to proper marriages or real wives, but believe Jesus was giving this liberty strictly in respect to marriages which never were valid, or with respect to those couples who are only engaged (espoused) to be married, but were not yet married.  Those beliefs are considered in chapter 12.     aW-5:21.5

     Following is again given the "divorce reason verses" as in the KJV together with numerous comments;
     (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-5:22
     (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-5:23
     To make it easier to understand the above verses, the woman in these verses will be symbolized as being Jane, and the man involved therein will be considered to be a man named Jack.  Note the first above "divorce reason verse" (Matt 5:32) clearly teaches that if Jack puts away Jane, saving for the cause of fornication, he causeth Jane to commit adultery, and teaches that whosoever marries Jane also doth commit adultery.  This verse thus focuses on Jane and the man who married her as becoming adulterers, because of Jack divorcing Jane as such.     aW-5:24
     Note the second above "divorce reason verse" (Matt 19:9) clearly teaches that if Jack would put away Jane, except it be for fornication, and would marry another, he (Jack) would be committing adultery, and teaches that the man who would marry Jane after she was put away, also would be committing adultery.  Note this verse focuses on Jack and the man who married Jane becoming adulterers because of Jack divorcing Jane as such.     aW-5:25
V     Yet note how neither of the "divorce reason verses" condemn Jack for putting away Jane for the "cause of fornication" which thus clearly gives him liberty to put her away for that cause.  Yet also note how these verses also reveal that no matter what might have been involved and what the faulty reason might have been for Jack treacherously leaving Jane, Jack by doing such would be causing Jane to commit adultery and thus Jane by marrying another would be committing adultery as well as the one who married her.  Note how these Scriptures thus do not give Jane the liberty to remarry even if Jack committed adultery and married another.  Again consider how these verse show that no matter how erroneous Jack's behaviour was in forsaking her and marrying another that Jane yet would be committing adultery as well as the one that married her if she remarried, after that Jack wickedly forsook her, which clearly shows that Jane did not have liberty to remarry even if Jack committed adultery.       aW-5:26
     Thus it appears that although God has given man the right to leave his wife for the cause of fornication or adultery he has not given the woman that permission.  Such conclusion was a new thought to the writer, yet he could not make light or sense, out of the "divorce reason verses" otherwise.  One should again consider if Jane truly had the right to put Jack away and marry another, if Jack was guilty of adultery or fornication, why would Jesus so clearly teach that if Jack treacherously left Jane, he would cause Jane to commit adultery by his leaving her?  Note the conclusion that God has given man a permission for remarriage that He has not given woman will become much clearer and understandable as other Scriptures and issues are considered below.      aW-5:26.5
     Now in the situation of Jack putting Jane away because she was guilty of fornication, Jack by putting her away as such, would not have been guilty of causing her to commit adultery, firstly because she was involved in such things before he even put her away, and secondly because God no longer considered Jack responsible to be a husband to Jane.     aW-5:27

     In considering the conclusion that man may put away his wife and marry another if she is unfaithful to him, while the woman does not have permission to divorce and remarry as such, one should consider how that men through out Bible history have had more right to take and have a wife than women have had to take and have a husband, secondly consider man might have a greater need for a wife then a woman has for a husband, and lastly consider that God made woman for the man and did not make the man for the women (1 Cor 11:9), (note woman is man's helpmeet rather than vise versa).  In considering the aspect of a women not being permitted to remarry like men, it appears there is good reason why both men and women are not allowed to remarry if their spouses commit adultery which reasons will be considered below.       aW-5:28

     Following are two Scriptures that teach that a woman is bound to her husband as long as he liveth;
     (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-5:30
     (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-5:31
V     Note how both above Scriptures focus on the woman being unalterably bound to her husband as long as he lives.  Also note how these verses do not advocate or indicate that man is inalterably bound to his wife as long as she lives.  No Scriptures which the writer is aware of, teach that the husband is bound for life to his wife, such as these Scriptures teach the woman is bound to her husband.  It was a surprise to the writer that those verses which teach that one is bound to his mate until their death, were focused on the woman rather than the man, as above.     aW-5:32
V     Jesus in both Matt 5:32, and Matt 19:9, emphasizes that the man who marries a woman who was treacherously put away commits adultery, which clearly reveals that a woman that is put away should not remarry, even if she was put away unjustly or treacherously.  Although both of these two verses clearly do not give women liberty to remarry, yet these two very verses also clearly give men the liberty to put away his wife and marry another for the cause of fornication.  Note these two verses are those verses which have often been referred to as the "divorce reason verses".  It is interesting to notice that the two very verses (the divorce reason verses) that give men the liberty to remarry for the cause of fornication, also clearly reveal that a women who was treacherously or unjustly put away should not remarry!  The writer before comprehending that God gave man a liberty to remarry that He did not give to woman, could not understand the "divorce reason verses" which are given above in paragraphs 5:22-23, but felt these verses although seemingly giving liberty for remarriage, they yet also contradicted that very liberty they permitted.  Yet these verses became quite understandable when the aspect was incorporated of men having a liberty to remarry that women does not have.     aW-5:33
     Considering all the above Scriptures and aspects it becomes quite clear that God has given man a right to divorce and remarry that he has not given woman and becomes quite clear that the fornication for which man may divorce his wife includes any adultery or immorality one's wife might become entangled with.  To the writer it does not appear that the "divorce reason verses" mean that one should be allowed to put away his wife for fornication committed before their marriage, and especially if such was repented of and confessed before their marriage.     aW-5:34

     In the following Scripture, Apostle Paul in speaking of younger widows, possibly was speaking of younger women who were widows because their husband divorced them rather than because their husband had died.  Note how Paul in the following Scripture does not give liberty for these particular widows to marry again.     aW-5:35
     (1 Tim 5:11-12)  "But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; {12} Having damnation, because they have cast off their first faith."    (note the Greek definition for the Greek word which here underlies the English word widow does not accent one whose husband is dead but rather accents lacking and bereavement of a husband).     aW-5:36
     In considering the subject of marriage, divorce, and remarriage it is important that one focuses on the purpose or intent of God's matrimonial laws (the spirit of the law).  It is clear that the reason God ordained the institution of marriage and forbids committing adultery is to create peace, justice, and order among mankind.  If it was lawful for a man to have any woman that he that day could attract to himself, or lawful for a woman to have any man that she that day could attract to herself, one can hardly imagine how much stress, anxiety, jealousy, and strife would be encountered.     aW-5:37
     It is quite obvious that God's law largely forbids divorce and remarriage, to make man's wife a secure companion to him, and to make a woman's husband a secure companion to her, and to make a secure environment for the children.  God for a good reason in the New Testament no longer permits man to have more than one wife as in the Old Testament, nor does he allow man to so freely put away (divorce) his wife and marry another as in the Old Testament.  It appears God ordained that man in the New Testament should only have one wife to eliminate the difficulties that could be caused by one wife being loved above another wife, and the difficulties that could be encountered because of one man taking numerous wives while another man could scarcely have one wife.       aW-5:38
     If God would allow man and woman to quite freely divorce and remarry and quite freely change or exchange mates,  our marriage partners would not be a secure companion to us, nor would our children have a secure environment, and life would be very difficult for everyone.       aW-5:39

V     The matrimonial laws as given in the following paragraph appear to be some basic laws which God has ordained for His people of the New Testament;     aW-5:40
V     If a brother treacherously put away his wife and married another, God's order or law would be that he must separate himself from his new wife, and again take that wife he had treacherously put away.  If a woman from among God's people was treacherously put away by her husband God's order or law for her would not permit her to marry another.  Two possible reasons a woman is restricted as such might be, firstly to maintain an open way so if her husband would repent he again could take her to be his wife rather than another, and thus reestablish that union which God had originally joined, and secondly to cause women to fear divorce and thus encourage woman to diligently endeavor to be pleasing to her husband.  Yet if a wife would be unfaithful to her husband and commit adultery, her husband would be permitted put her away and marry another.  Yet he should not be hasty in divorcing his wife and marrying another, but should rather be forgiving toward her as Christ was toward the Church, and first hope for her repentance and renewed companionship.  If his wife then would not repent and her husband in due time would get remarried to another, after all such transpired, if his wife then would repent and return to God and his people. it appears she then would need to remain single.       aW-5:41
V     If God would allow women as well as men to marry another mate, in the situation of their mate having committed adultery against them, the likeliness of divorces and remarriages and exchanging of mates would be significantly increased.  Such is true because if a wife knew that she was permitted to marry another if her husband committed adultery, she would tend to be less careful in pleasing and satisfying her husband and thus might increase her husbands temptations to adultery, and then if her husband actually would commit adultery, such a woman very possibly might marry another man instead of being reconciled with her prior husband, while God's law now rather requires such a woman to remain single and be available so that a reconciliation with her prior husband might in due time be accomplished.  If God would allow a woman who was treacherously put away to remarry, and if God then, concerning her prior husband who now had sincerely repented, in allowing him to have a wife would allow him to marry another woman since his prior wife now is unavailable, their clearly would be more opportunity for divorces and remarriages and the changing of mates.  If God permitted a woman who was treacherously (unjustly) put away to remarry, concerning a man who had treacherously put away his wife he instead of being reconciled with his prior wife, very easily could end up in due time marrying another women who was treacherously put away by her husband.  If God would permit such divorcing and remarrying the security of marriage that God has ordained for the family, including the parents and their children, would be significantly destroyed.       aW-5:42

     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.  The above paragraph pertained to the more innocent class of divorced women, while the next paragraphs pertain to the more guilty class of divorced women.     aW-5:43
V     Now concerning the woman who had committed adultery against her husband and whose husband had thus put her away and married another,  if such a woman if she later repented could marry another man because of her prior husband now not being available, the inequality as in the following parable could result;       aW-5:44
V     Nancy had a husband named Noah.  Yet Nancy had attractions to a man named Jack with whom she then committed adultery.  Noah after this then lawfully put away Nancy for the cause of adultery and lawfully married another as Christ taught that man can do.  After this, since Noah had married another woman making him unavailable, it was also lawful for Nancy who now had seemingly repented to marry another, so Nancy in due time married Jack the very one with whom she had committed adultery (note we here are just pretending it was lawful for Nancy to remarry).  Thus Nancy in a situation as this, to quite an extent would rather be rewarded for her unfaithfulness rather than punished.  Note Nancy in the above parable would have lawfully married another man, without Noah, her prior husband, even having done anything unlawful.  Note God does not even allow men to freely remarry, such as Nancy in the above situation would be remarrying, because God requires the man who has committed adultery against his wife to return to his wife, and requires his wife to remain single and available so such reconciliation might occur.      aW-5:45
V     If both man and women could remarry, in the situation of their mate having committed adultery against them, or in the situation of having committed adultery against their mate, and their mate had thus lawfully left them and had married another,  the complete exchanging of mates between two married couples could quite easily be experienced among God's people as in the following parable;     aW-5:46
V     Their were once two couples who married mates with names much like their own.  Ron had married Rhonda and Mark had married Martha.  Their weddings were even about the same time.  Ron later committed adultery with Martha.  After Ron and Martha had committed adultery then Mark and Rhonda, the remaining innocent two, were permitted to marry another because their mates had committed adultery against them, thus they simply married each other.  Some time after this, Ron and Martha the guilty two who committed adultery with one another, appeared to have repented of their sin, afterwhich they also were permitted to marry each other, because their prior mates had put them away and had married others and thus were now unavailable.       aW-5:47
     If men and women were allowed to freely remarry as such among God's people, almost any reorganization of mates could occur among God's people, and although unlawful deeds initially were involved in attaining such, yet in the end such couples would be lawfully married among God's people.  If two people knew if they committed adultery that later they might be able to become lawfully married, their fear and abhorrence of adultery would be much less and their temptation for such would be much greater.  If God would permit such remarrying and exchanging of mates among His people, the security of marriage would be largely destroyed for both the parents and the children and life would be much more difficult for all.       aW-5:48
V     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 largely 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.  If women who were put away (divorced) were permitted to marry another man, many opportunities of mate exchanging would evolve creating many temptations and much disorder, which temptations and disorder are now avoided because of God's law which forbids divorced women from remarrying.  Note Jesus in Luke 16:18, Matt 5:32, and Matt 19:9 all three, emphasizes that the man who marries a divorced or put away woman commits adultery.       aW-5:49
V     Firstly since the only situation wherein God permits one from among his people to put away a marriage partner and marry another, is that of man dealing with a wife who is guilty of fornication or adultery,  and secondly since man even in that situation should not be swift in marrying another (but rather should be longsuffering toward his wife hoping for her repentance and renewed companionship),  and thirdly since he then dare not marry a women who was put away among God's people, largely all of the changing or exchanging of marriage partners as spoken of above, will not occur among God's people, but will be avoided.  Because of the matrimonial laws of God which largely disallow divorce and remarriage and encourage reconciliation between divorced mates, a good standard of marriage and family security is created and preserved for the people of God.  Truly, although we can understand only a small portion of the ways of God, yet God's ways are with meaning and wisdom.  "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!"  (Rom 11:33).     aW-5:50

     Although the Scriptures do not give a divorced woman liberty to remarry, yet Paul concerning the situation in the following Scripture, possibly gives permission that a divorced woman in that particular situation can remarry;  Paragraphs 6:12-14 clearly reveal that this Scripture is speaking of a situation wherein one mate from an a non Christian couple became a Christian, for which cause the other mate departed from the mate who had turned to Christ.     aW-5:52
     (1 Cor 7:13&15)  "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."  This Scripture thus is quite possibly revealing that in this particular situation a rejected woman as well as a rejected man could remarry.  One should note how Paul emphasizes that in this particular situation that the woman has the same liberty as the man.  In further considering how a woman in the above situation should be dealt with, the following parable should be considered;     aW-5:53
V     If the nation of Egypt would have a anti theft law that would require anyone who steals to be punished by having a hand cut off, Egypt quite obviously would have a good standard of theft security and very little stealing would be done, that is if they consistently upheld that law.  Yet if Egypt would not cut off the hand of their citizens for having stole before being a citizen of their nation and before knowing their law, such would be quite understandable and just.  It also is obvious that Egypt's theft security would not be jeopardized or destroyed by Egypt giving those who stole before coming to their country and knowing their law, that expectable liberty to keep their hand.  Yet if Egypt would not consistently keep her law, when her own people stole, obviously her theft security would be lost.     aW-5:54
V     Just like the thief who stole before being a citizen of Egypt, was not dealt with as he would have, had he stole being a knowledgeable citizen of Egypt, so also it appears those women who were divorced before being a part of God's people or nation and before understanding God's matrimonial laws, likely need to be dealt with differently than those women who were divorced in and among God's people.  Concerning a woman who was divorced and possibly remarried before being citizen of God's Holy Nation,  one should consider if such a woman 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 liberty to keep his hands did not jeopardize Egypt's theft security.  The subject of dealing with past divorces and remarriages among non Christians when individuals as such turn to God and His people is considered much further in later chapters.     aW-5:55

Chapter Conclusions
     It is clear that God has given man the right to marry another women in the case of his wife committing adultery (fornication).       aW-5:56
     It is also clear that a woman who is treacherously or unjustly put away, does not have the liberty to remarry, such as God has given to men.     aW-5:57



 Chapter 6

     Considers 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.

     Following are several Scriptures which clearly reveal that in the Old Testament the Israelites were not at liberty to freely take wives from another nation or people;     aW-6:1
     (Deu 7:1-4)  "When the LORD thy God shall bring thee into the land whither thou goest to possess it...  ...Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.  For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly."     aW-6:2

     The following Scriptures reveal that if the Israelites of the Old Testament married improper wives, such wives were required to be put away;     aW-6:3
     (Ezra 10:2-3&10-11)  "And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. {3} Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. ...{10} And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel. {11} Now therefore make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives."     aW-6:4
     (Neh 13:27&30)  "Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?  ...{30} Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business;"     aW-6:5
     The following Scripture reveals that Ezra endeavored to separate Israel from the strange wives among them according to the spirit and intent of the law, and gave each situation a personal consideration.     aW-6:6
     (Ezra 10:14)  "Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us."     aW-6:7

     Although the Jews were not to freely take wives from other nations, yet Deu 21:10-13 reveals that non Jewish women could be taken as wives from among the captives taken in war, yet such wives quite obviously were required to submit and conform to the ways of the Israelites.  It also appears if a foreign woman turned from the ways of her nation to the God of Israel, such as did Ruth the wife of Boaz,  a woman as such could be taken in marriage.  The subject of the Israelites marrying into other nations is considered much further in article aV.  Although God in some situations allowed wives to be taken from another nations, yet it is clear God did not want His people to marry non reformed foreign (strange) wives as such would tend to influence Israel to do the abominable things of other wicked nations.       aW-6:8
     In separating the strange wives from among them, what would Ezra and Nehemiah have done, if some strange wives at that difficult time, would have agreed to truly seek the God of Israel and earnestly told Ezra and their Israelite husbands, "thy God shall be my God and thy people shall be my people", somewhat as did Ruth the wife of Boaz?  Would God yet have required that those wives be put away from Israel and their husbands?  Firstly considering the purpose and spirit of God's law and secondly considering how God allowed many none Israelites to dwell among His people if they kept His laws, to the writer it appears that such wives would not have had to be separated from God's people and their husbands.  How the Israelites related to other nations is considered much further in article aV.     aW-6:9
     Considering that God in the Old Testament did not allow His people to marry strange wives because of such wives having a harmful influence on their husbands and God's people, one should not think that God in the New Testament would allow His people to marry those who are unconverted and unbelievers.  Possibly one reason few New Testament Scriptures pertain to teaching that the Christian should not marry a non Christian is because such is so obvious.  Yet Paul's following teaching quite closely pertains to this subject reading,   "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?  Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,"  (2 Cor 6:14&17).     aW-6:10
     If one from among God's people today against the will of God and His people would marry a non Christian woman and endeavor to dwell among God's people and be a part of them, with his non Christian wife, such would be similar to what numerous ones did in Ezra and Nehemiah's time.  If such a wife would not seek to find God and do His will and become a part of God's people, should her husband have any more right to keep her and bring her influence among God's people than those Israelites did in the old Testament who married strange wives?  In a marriage as such, such partners likely could not be classified as being joined by God, and such invalid marriages likely also would need to be dismantled, as in the Old Testament.  This subject will be considered further below.     aW-6:11
     Although it is clear that the Christian is not to marry an unbeliever or non Christian, Apostle Paul in the following Scripture speaks of a situation wherein it is permissible for a Christian to be married to and live with a non Christian or unbelieving mate;  Note Apostle Paul in this Scripture quite obviously is speaking of the situation wherein one partner from a non Christian couple turned to the Lord and became a Christian while the other partner did not;     aW-6:12
     (1 Cor 7:12-15) "But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. {13} And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. {14} For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. {15} 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."         aW-6:13
     Verse 15 of the above Scripture reveals that this Scripture is written with respect to one partner of a non Christian couple becoming a Christian, as it gives the thought that the unbelieving partner may even decide to leave his mate because his mate turned to Christ.  Note Paul in this Scripture speaking of having an unbelieving mate did not say "if any brother marrieth a woman that believeth not", but rather says "If any brother hath a wife that believeth not".  Thus this Scripture which encourages the Christian to keep his unbelieving mate and permits the unbelieving mate to dwell among God's people is written with respect to one having been married to her before conversion, rather than with respect to the Christian intentionally marrying a non Christian.  The verses which follow the above verses also indicate that Paul here was speaking with regard to one dealing with his marriage as already had, when he was called to Christ, as they speak much of one dealing with the situation wherein he found himself when called to Christ (1 Cor 7:17-24).  Paul encouraged the mate who had turned to Christ to not put away their unbelieving mate with the intentions that the unbelieving mate and the children could be benefited by the believing mate's influence.  Although what Paul here said is good and proper, Paul yet said that this was his advice, and said this advice was not necessarily a command of God (1 Cor 7:12).  To the writer it appears, if the unbelieving mate which did not turn to Christ, would be vile person and have a great evil influence on the believing mate, such would not be a edifying situation, and separation might possibly be best.  Yet if the believing party would patiently live that life which reproves sin, possibly the unbelieving party would in due time initiate a separation.       aW-6:14
     Some individuals from among God's people, who had against the wishes of their parents and wishes of God's Church intentionally married a non Christian woman, might desire to keep her and be accepted among God's people with his non Christian wife.  Such individuals might say the above teachings of Paul's would encourage and permit such.  Yet the writer wonders how such would fit in with how God dealt with those in the Old Testament who intentionally married strange wives.  One should remember Paul in the above Scripture was speaking with regard to those who in a non Christian environment had quite naturally and innocently married a non Christian partner like themselves, rather than with regard to one who had intentionally married an unbelieving partner against the rules of God and His people.       aW-6:15
     If a parent would tell his child that they could not have a particular type of pet, and his child knowingly yet went and got that very forbidden pet, it would be very proper for the father to require his child to get rid of that pet.  Yet if that same father then adopted a child who had in it's possession that very same type of pet as a very precious companion to him, that father would not be unjust in allowing that adopted child to keep that pet although he required his own child to get rid of it.  Such could be similar to how God would require one who from among His people who intentionally against the will of God and His brethren took a unbelieving wife, to put her away (if she refused to turn to God), while He yet would allow another to keep his unbelieving wife, if the reason he had her was because after he and her were married, he got converted while his wife did not.     aW-6:16
     If a nation would have a law against putting tattoos on the body, and their penalty for putting a tattoo on the arm was to cut off the arm, to quite an extent it would be just, if that nation then cut off the arm of any who intentionally put a tattoo on their arm.  Yet if that same nation would not cut off the arm of one who had gotten a tattoo on his arm, before he was a citizen of that nation and before he was aware of that law, such would be quite just and understandable.  Thus it also should be quite understandable why God would allow marriages, wherein one mate became a Christian without the other doing so,  to remain in tack, while He would require those who from among God's people that had presumptuously married a non Christian to dissolve their marriage.     aW-6:17
     If one from among God's people who presumptuously married a non Christian, after seemingly having repented of such wrong deed, could then be accepted among God's people while keeping their non Christian mate, the temptation for some to marry a non Christian mate could be significantly increased, and more of such marriages easily could occur.  It would then be very possible, that these individuals who married non Christians, would in due time be reaccepted among the people of God while keeping their non Christian mates.     aW-6:17.5
     Considering that God in the Old Testament required the Israelites that had taken strange or non reformed wives, to put them away, one should not think it strange if God also in the New Testament would require the same of those who have presumptuously taken non Christian wives.  If one would be permitted to keep his non Christian wife which he presumptuously took, he in one sense would be being rewarded for his disobedience rather than chastised.  It appears two reasons why God may not allow one to keep a non Christian wife which he presumptuously took are, firstly to eliminate one from being rewarded for his disobedience rather than chastised, and secondly to eliminate bringing their non Christian wives ungodly influence among God's people.  God not only is interested in having secure families among His people, but is very keenly interested in the protection of Spiritual life and Godliness among His people.       aW-6:18
     Yet in following God's laws concerning matrimony, great care should be taken before endeavoring to separate any particular mates because of thinking their marriage cannot be an acceptable or valid marriage.  2 Cor 3:6 reads   "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."  Paragraph aW-10:6 speaks of how the spirit of the law, at times has exceptions to the dead letter of the law.  Yet there are marriages that cannot be accepted or valid, and those who are married under such situations must separate.  Yet God will always provide a way for those involved to have hope and joy in the Lord.     aW-6:19
     Considering that the Israelites in the Old Testament were permitted to have more than one wife, it is quite clear that those Israelites who had taken strange wives, if they regretted they had done such and willingly and obediently put such wives away, they then were permitted to take other wives from among the Israelite people.  Now concerning those who in the New Testament have taken strange wives, and have agreed to put them away because such wives now refused to turn to God together with them, should such ones be allowed to marry another as were the Israelites of the Old Testaments who also put away their strange wives?  Or should such ones be required to stay single as long as their strange wife which they put away lives?  If their past wife which they had put away, rather than turning to the Lord with them would become involved with another mate and thus in one respect be committing adultery against them could they not remarry as other men can whose wives commit adultery?  Thus just like the Old Testament individuals who had taken strange wives and had put them away, were permitted to marry another, so also in the New Testament it appears to the writer that those who have become willing to put away their strange wives should be permitted to marry another and especially so if the wife they had put away has become involved with other mates.     aW-6:20



 Chapter 7

     Considers the Place and Power of Vows in Making a Marriage

     In the Old Testament vows or oaths were very binding as revealed in the following Scriptures;
     (Num 30:2)  "If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth."     aW-7:1
     (Deu 23:21)  "When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee."     aW-7:2

     Yet even in the Old Testament their were those vows or oaths which one might have made, which God did not acknowledge or consider to be valid.  Such vows were those vows made by a daughter or a wife, which were made without their father or husbands permission or consent, such as in the following Scriptures;     aW-7:3
     (Num 30:5)  "But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her."     aW-7:4
     (Num 30:12&13)  "But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her. {13} Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void."     aW-7:5
     According to verses 2 and 3 of the above chapter, it appears the above verses are especially speaking of vows which were made to God.  Note how the above Scriptures reveal that a husband or father in the Old Testament could disallow or invalidate his wife's or daughter's vows and oaths.  Also note how these Scriptures reveal that God would forgive the daughter or wife for not carrying out or keeping that vow or promise that she had made to Him, if her husband or father had disallowed and invalidated her vows.     aW-7:6
     As a wife or daughter does not have the right to make a vow or a oath that is unacceptable to her husband or greater authority and God had given her husband or father the right to disallow and make void her vows, so it is obvious, that God who is man's greater authority would have the right to disallow or make void any of man's vows which were made contrary to His will and He could not accept.  It is thus quite clear that concerning those marriage vows, which were made in a marriage which God could not approve of, God if He so chose, could disallow such vows and make them totally vain and without affect.  Thus concerning a couple who marries against the will of God, their vows could be disallowed and made invalid by God and thus their situation could largely be as if they had never made any vows at all.  Clearly one is only bound to his vows inasmuch as God would require he should be bound to them.  Jeremiah 44:24-27 speaks of a situation wherein some had vowed to do sacrifices to the queen of heaven, this Scripture then condemns them for keeping such improper and idolatrous vows.       aW-7:7
     Concerning the situation where an individual made an unnecessary and quite improper vow because of being wrongly taught and wrongly thinking that God required him to make such a vow,  a vow as such could possibly be disallowed of God and invalid, and the one who made it thus could possibly be free of it's binding.  Yet vows are a serious commitment which God does notice, and vows should be kept unless they are vows that God could not sanction or accept.  Eccl 5:5 reads  "Better is it that thou shouldest not vow, than that thou shouldest vow and not pay."     aW-7:8
V     Apostle Peter's faith in Jesus being the Son of God was caused by a revelation from the Father (God), rather than merely caused by flesh and blood (man) revealing it to him (Mat 16:15-17).  Jesus after speaking of Peter's God inspired true belief in Christ said, "...whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." (Mat 16:19).  When God's people are motivated by revelations from the Father through the Holy Ghost, whatsoever they bind on earth is bound in heaven.  Yet obviously God does not bind in heaven those things which are done on earth if they are unacceptable to him.  When Diotrephes, who loved to have the preeminence, cast some out of the Church wrongfully (3 John 1:9-10), God obviously did not bind that work in heaven and thus take their names out of the book of life.  Neither when some, false brethren, unawares were brought into the Church (Gal 2:4),  was that earthly acceptance bound in heaven and thus their names written in the book of life.     aW-7:9
V     Thus it must be considered that not everything that is bound on earth is bound in heaven nor is everything that is loosed on earth loosed in heaven.  Concerning marriage what really counts is what has been bound or loosed in heaven.  It does not appear that God would classify those who have lived together in a invalid marriage much different than He would classify those who lived together unmarried, as the only difference likely would be the one couple had a traditional marriage ceremony, and likely exchanged vain vows which God did not ordain should be binding, while the other couple did not exchange any vows at all.     aW-7:10

     In the Old Testament era, in some situations one might have taken a woman from among the enemy captives, to be his wife, possibly with her having little or no choice in the matter.  What place did wedding vows have in old era marriages as these?  Although women in old times and in some situations might not have had much or any choice concerning whose wife they would become, yet it appears in most situations among God's people, a woman had some choice concerning whose wife she might become.  In the old era a father could refuse to give his daughter, as a wife, to one if he did not approve of him (Ex 22:17).  Thus it is also clear that if a daughter could influence her father, she also had some choice in whom she would marry.  In considering these issues one should consider that in old era times, vows possibly were not always or normally used in their marriages as in our time.       aW-7:11
     It is quite clear that most often in marriages of Biblical times, the couple being married knew what restrictions and obligations were involved in a marriage and were agreed to such restrictions and obligations.  Malachi 2:14 uses the wording "wife of thy covenant", which could possibly indicate that generally Old Testament husbands had shared particular vows and made a formal or traditional covenant with their wives.  Yet concerning marriages of God's people of times past, the writer knows of no Scriptural examples of vows being exchanged in the marriage ceremony, nor does the writer know of any Scriptures that advocate, that where two are to become valid mates, that particular vows must be exchanged.  Yet clearly such does not mean vows were never or not made in marriages in times past.  Nor does it mean that making vows to one another at the time of becoming husband and wife is improper.  When men took to themselves wives during Bible times were their always marriage ceremonies?  In the situation of Rebekah becoming Isaac's wife, after that Abraham's servant brought her to Isaac, the Scriptures simply say,   "And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death."  (Gen 24:67).  The Scriptures speaking of Abigail, after David had sent his servants to ask her to be his wife simply read,   "And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife."  (1 Sam 25:42).  Note David at this time was living in the wilderness because of his fear of Saul who had tried to kill him.  Did those individuals in the Old Testament who had so many wives, have ceremonies for each one, and exchange formal vows?  Possibly sometimes in times past, the taking of a wife or making of a marriage was just the simple yet genuine mutual agreement between two, who knowing the obligations and restrictions of marriage, accepted one another as now being husband and wife.       aW-7:12
     Marriage is the particular uniting of man and woman, after which loving relations between man and wife can lawfully be carried out.  Possibly a most simple marriage would be the experience of a man and a woman soberly and truly accepting each other as man and wife knowing and excepting what their permanent obligations and restrictions would be.  Such a couple although not having exchanged formal vows with their mouths, yet clearly would have made a commitment in their hearts toward one another.  The next chapter pertains to what couples God can acknowledge and accept as being joined in marriage.      aW-7:13

V     The fact that few Scriptures, if any, speak of marriage vows, and the fact that no Scriptures teach that vows must be made in taking a wife, indicate that marriage vows to some extent are not so vital an issue in creating a marriage.  The main reason marriage is a permanent and binding relation is because God ordained that marriage should be a permanent and binding relation, not merely because of the vows that might have been exchanged.  Concerning marriage and the intimate relations involved therein God ordained that such relations should and must be a permanent and binding relation and clearly wedding vows are not what actually makes marriage a permanent and binding relation.  It appears vows could be included in the marriage ceremony as a way to acknowledge and show acceptance that marriage is ordained to be and must be a permanent and binding relation, rather than to thereby make marriage a permanent and binding relation.       aW-7:14

     Jesus speaking of swearing and making oaths in the New Testament said,  "But I say unto you, Swear not at all;...  But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.". (Mat 5:34&37).  Another article coded aX quite extensively considers swearing, oaths, vows, and making promises, with regards to both the Old and the New Testament.  In the KJV New Testament, the word vows only appears two times and then in speaking of some particular vows some had made for which cause they had shaved or sheared their hair (Acts 18:18, Acts 21:23-24).  One definition of the word vow according to Webster's Dictionary is "a solemn promise".  It is quite clear that God has ordained that in the New Testament one's vows should be considered no more than simply a very sober and careful promise of yea and nay.       aW-7:15
     Concerning those situations wherein one was married and divorced, is their requirement to remain single or permission to remarry contingent merely on their past marriage vows, or contingent upon what God's marriage laws would allow or disallow.  Following are two short parables which pertain to this subject;     aW-7:16
     Jack and Mark were both non Christians who were very good friends who had very much confidence in one another.  Jack having much confidence in Mark made a vow with Mark that he would be a business partner with him for 10 years and would not take on any other business commitments during that time.  Yet just two years later things didn't work out for Jack as he thought and he broke the vow he made to Mark and separated.  Mark then got another individual to replace Jack's partnership afterwhich he had no interest or desire for Jack's continued partnership.  Five years after Jack made this 10 year vow he became a Christian.  Now after Jack is a Christian should Jack's earlier ten year vow which now is unworkable, be reason for Jack to not be allowed to make any other business commitments for another five years?  One would likely say how foolish it would be to require such of Jack.  One would say Jack is only bound to that vow if such vow was made in wisdom and acknowledged or validated  by God.       aW-7:17
     The other parable is as follows;  There was once a non Christian named Sam who was involved with organized crime and vowed to fill a particular position therein for life.  Some time afterward Sam become a Christian.  Now would Sam's improper vow, which vow God never sanctioned but rather would have counted foolish and wicked, disqualify him from promising to fulfill other positions in life for others after he now is a Christian?  Absolutely not!  Note another article entitled "Oaths, Swearing, Vows, Truthfulness, and Lying" further pertains to how binding one's vows or promises might be and is coded as article aX.     aW-7:18
     As marriage vows alone or in themselves do not have power to validate a marriage, and are vain and meaningless without God's sanction, it does not appear marriage vows alone then should have power to disallow a latter marriage strictly because the latter marriage would conflict with earlier marriage vows and which vows God might not even have acknowledged.  Note these issues will become yet clearer as later chapters are considered.       aW-7:19

Chapter Conclusions
V     As God has given fathers and husbands the right or authority to disallow and make void their daughter or wife's vows so such vows need not be regarded, so also God clearly has the right and authority to disallow and make void any of man's vows and make them invalid and without effect.       aW-7:21
V     Marriage vows in themselves do not appear to be a sufficient reason for one to be forbidden to remarry, even if the second marriage is in discord with an earlier marriage vow.       aW-7:22.
V     Marriage vows in themselves are not a sufficient reason to require one who was married and divorced to remain single, while rather the real reason such an individual might need to remain single is because God ordained marriage to be permanent and binding, and ordained particular marriage laws which must be kept.      aW-7:23
V     Marriage vows in themselves is not what makes marriage a permanent and binding relation.     aW-7:23.5

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