2020birmingham will be holding its annual conference on Tuesday 3rd June in Birmingham. At the heart of our commitment to mission is a belief that to reach our cities for Christ we need to see churches planted that in turn will plant churches. We need nothing less than church-planting movements of all shapes and sizes. At our conference this year Richard Coekin of Co-Mission Network in London will share something of a vision to plant 360 congregations in London over 25 years.
But to reach the people of our cities it won’t be enough even to plant many more churches. To impact our cities we will need churches established that can creatively engage with the gospel across culture, class, ethnicity and every sphere and interest of life. The focus of this year’s conference will be to ask what might it look like for church-planting movements to engage our communities and impact our cities for Christ
If you live in a UK city (or have a heart for our cities) and want to think through what it might look like for you to work towards a church-planting movement where you are then why not join us. If you want to consider what it might look like for your church to engage through social action, the arts, politics and more then this could be a good place to meet with others who are also seeking to engage their communities in this way.
Here’s a short video introducing our conferences.
I have become all things to win all people so that by all possible means I might save some. I do this for the sake of the gospel, that I may share in its blessings. 1 Cor. 9:22-23 (NIV 2011).
Looking for help in buying the best commentary? Here’s an excellent resource to guide you to the best commentaries to buy on each book of the Bible. Whether you’re looking for an introductory or more technical commentary all levels are covered and each is well introduced.
(HT: Justin Taylor)
Although there are many differing views on marriage and divorce among bible-believing Christians the majority of evangelicals Christians continue to maintain that biblical divorce is permissible on 2 grounds; that of adultery (Matthew 19:9) and abandonment by an unbelieving spouse. (1 Cor. 7:15).
The leading evangelical theologians of the 1640’s set forth this position in the Westminster Confession of Faith, chapter 24:6, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage.
If divorce is not possible for anything but adultery or desertion then does that compel a spouse to stay in a relationship that is dangerous or abusive?
What about an abusive marriage relationship?
Having read numerous books on divorce I have yet to find an author who defends the idea that God calls on us to stay in the home when in an abusive relationship. Don Carson goes so far as to say that if a wife lives in fear of physical harm because she has been threatened or even actually suffered physical abuse the church is ‘pastorally mandated to secure her safety.’ Indeed in certain circumstances it may even be right to call the police and to seek to have charges pressed.
I’ve personally known spouses who have stayed in abusive relationships sometimes for the sake of the children. But I want to make it clear, if you or your children are in danger of physical harm then the Bible does not tell you to stay.
But does an abused spouse have the right to divorce?
Some would say that a spouse in such circumstances does not have a ground for divorce. Rather he or she, having moved out of immediate danger, is to work with the elders of the church to seek a true repentance on the part of the guilty spouse and a restoration of the marriage.
But that is not the view of the elders at City Church. Some appeal to the arguments presented by David Instone-Brewer from Exodus 21 (see this earlier post on his view and my concerns). For myself I am persuaded that in a situation where a spouse refuses to repent and reconciliation is humanly impossible that divorce is permitted as a logical and necessary deduction of the teaching we find in the New Testament.
How would I justify divorce on the grounds of abuse from the Bible?
I believe that an abusive relationship where there is no evidence of repentance is a form of desertion by an unbelieving spouse. Theologians sometimes refer to it as constructive desertion.
In the church we are to take sin seriously and that includes sin within a marriage. Jesus instructed his disciples as to what should happen if someone refuses to repent of sin as a Christian. We read in Matthew 18v.15-17, If your brother sins against you,go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that “every matter may be established by the testimony of two or three witnesses.” If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.
What Jesus insists on is that sin, even sin between a married couple in their own home, is the responsibility of the church. The church’s role is to call to account those who are guilty of wilful, deliberate, and persistent sin. And those who refuse to repent are to be treated as unbelievers. Jesus says treat them as you would a pagan or a tax collector.
We also read in 1 Timothy 5:8, If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever.
There will be times and circumstances where it is right and appropriate to say to someone who claims to be a Christian that by their actions they have denied the faith and they are to be treated as an unbeliever. And that would seem to apply to spouses who abuse their spouses.
Now the goal of such church discipline is their restoration to the faith and reconciliation to their spouse. However where no reconciliation is possible, for example where the guilty spouse wants nothing more to do with the church, it would seem appropriate that after a time of delay and when all prospect of reconciliation has gone then the innocent party in the marriage is free from their marriage because they have been abandoned by an unbelieving spouse.
We considered the conclusion of English theologians of the Westminster Assembly earlier in this post and one of the greatest Puritan preachers of the previous of the previous generation was William Perkins. In his work on the Christian family he said:
Like unto desertion is malicious and spiteful dealing of married folks one with the other. Malicious dealing is, when dwelling together, they require of each other intolerable conditions …if the husband threateneth hurt, the believing wife may fife in this case; and it is all one, as if the unbelieving man should depart. For to depart from one, and drive one away by threat, are equipollent.
As elders at City we would argue that there are two grounds for divorce but the second ground of dissertion may extend to abusive reationships even where both parties profess a Christian faith. If, after investigation by the church, we conclude that, to use Perkins language, intolerable or abusive conditions are imposed on a spouse and the guilty party is unwilling to repent the innocent party may seek a divorce.
That would certainly seem to cover incidences of violence, threats of violence, it may also include extreme or prolonged psychological abuse or emotional trauma, intimidation, alcohol abuse, perhaps even chronic gambling addiction.
Extending this second ground is fraught with difficulty and there can be few if any hard and fast rules. But as elders in our position paper we will be setting forth three sets of circumstances where we believe that the church is able to recognise a divorce as biblically sanctioned.
1. Adultery within marriage permits the believer to instigate a divorce
2. Abandonment or desertion by unbelieving spouse permits the believer to recognise the end of the marriage (even if they formalise that in a divorce).
3. Abuse which results in constructive desertion permits the believer to recognise the end of the marriage (even if they formalise that in a divorce).
David Instone-Brewer is a scholar based in Cambridge who in 2002 wrote a book entitled Divorce and Remarriage in the Bible offering a radical new interpretation of Jesus’ words in Matthew 19. A second, popular-level book, Divorce and Remarriage in the Church: Biblical Solutions for Pastoral Realities was written in 2003. For a summary of his views and something of the controversy it has sparked you can read his Christianity Today article here, a Time Magazine feature here and John Piper’s response here.
In essence, Instone-Brewer’s argument is that although on first reading it looks as if Jesus is setting out his total position on divorce, in telling us of one ground for divorce, porneia, Jesus is in fact not telling us everything he believes on divorce in this one text. Rather, he is, in fact, only giving his interpretation on one particular debate amongst the Pharisees over one aspect of divorce.
The key passage often debated by the Pharisees of Jesus day is Deuteronomy 24:1-4.
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,2 and if after she leaves his house she becomes the wife of another man, 3 and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, 4 then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the Lord. Do not bring sin upon the land the Lord your God is giving you as an inheritance.
The key phrase is in verse 1: “something indecent” (erwath dabar). The exact meaning of the phrase is difficult to capture, and the Jews argued about it constantly. The phrase is actually used a chapter earlier in Deuteronomy 23:12-14.
You shall have a place outside the camp, and you shall go out to it. And you shall have a trowel with your tools, and when you sit down outside, you shall dig a hole with it and turn back and cover up your excrement. Because the LORD your God walks in the midst of your camp, to deliver you and to give up your enemies before you, therefore your camp must be holy, so that he may not see anything indecent among you and turn away from you
Kevin De Young comments ‘it seems to mean something repulsive, something indecent. But it’s not a precise phrase. Because of this ambiguity, two different rabbinical schools emerged. On one side was the more conservative Shammai school, and on the other, the more liberal Hillel school, both well known around the time of Jesus.‘
And Jewish history records their dispute. For in the Mishnah we read: The School of .Shammai say: A man may not divorce his wife unless he has found unchastity in her, for it is written, Because he hath found in her indecency in anything. And the School of Hillel say: [He may divorce her] even if she spoiled a dish for him, for it is written, Because he hath found in her indecency in anything.
Essentially, in reference to this same verse the Shammai Pharisees emphasized “indecency” whereas the Hillel emphasized “anything.” For the more conservative school of Pharisees only the indecency of adultery justified divorce in Deut. 24v.1 where as for the liberal school of Hillel there was effectively no-fault divorce because this verse allowed a man to divorce his wife for pretty much ‘anything’.
Instone-Brewer argues that once we understand the debate that was raging between the two schools of Pharisees we see that what the Pharisees are doing in Matthew 19 is not asking him to give us his total view on divorce but simply to declare where he stood in relation to the debate over Deut. 24:1. So all we should conclude from Matthew 19 is that Jesus sided with the conservative Pharisees in his interpretation of this verse.
According to Instone-Brewer, when the church thought that Matthew 19v.9 set out Jesus’ thinking on divorce, the church was mistaken. We’ve misunderstood Jesus.
The second argument Instone-Brewer presents is that in the Old Testament law we find another key text for thinking about divorce. A place where Scripture gives further grounds for divorce can be found in Exodus 21:10-11.
If he marries another woman, he must not deprive the first one of her food, clothing and marital rights. 11 If he does not provide her with these three things, she is to go free, without any payment of money.
Instone-Brewer argues that in the Bible we find four grounds for divorce. Adultery from Deut. 24v.1 but also forms of marital neglect as set out in Exodus 21, namely, a failure of a husband to provide food, clothing and marital rights (sexual intercourse).
We could represent, somewhat simplistically, the following views on divorce at the time of Jesus according to the thesis.
|Liberal Pharisees||Conservative Pharisees||Jesus (according to I-B)|
|Deut 24 ‘Any cause’||Deut 24 – AdulteryExodus 21 – Failure to provide food, clothing or marital rights (sex)||Deut 24 – AdulteryExodus 21 – Failure to provide food, clothing or marital rights (sex)|
The picture Instone-Brewer presents therefore is one in which Jesus believed that which a conservative Jew of his day believed on four grounds for divorce (although he did disagree with them in other respects when it came to divorce and remarriage). Which results in a view of Jesus in which he permits multiple grounds for initiating a righteous divorce; adultery and a failure to fulfil marital obligations of food, clothing or sexual intimacy.
What should we conclude about Instone-Brewer’s thesis? I find it problematic and I will sketch in outline form six reasons as to why I cannot reconcile his view with a reading of the text.
1. An argument from silence. It is as John Piper and others have pointed out an argument from silence. Nowhere does Jesus say anything about further grounds for divorce other than porneia. Instone-Brewer himself says ‘all these arguments suggesting that Jesus allowed other Old Testament grounds for divorce are arguments from silence, and so they must be treated with caution.’
Instone-Brewer argues that was because in Matthew 19 Jesus is answering a specific question about his reading of Deut. 24:1. But in Jesus’ teaching on the sermon on the mount Jesus is not debating with the Pharisees nor answering any of their questions put to him on divorce. He is setting forth his own agenda in putting forth his teaching on divorce and he says, Matthew 5:31-32. If he had thought there were other grounds why would he have not said so here?
In Divorce and Remarriage in the Church Instone-Brewer says that Jesus ‘probably’ believed that Exodus 21 permitted further grounds for divorce. I’m always a little concerned when someone tells me what Jesus was thinking but cannot show me that from Jesus’ own words.
2. Jesus contrasts his own righteousness with that of Pharisees. In the same sermon on the mount Jesus calls his disciples to a higher standard of living than that of the Pharisees. In Matthew 5v.20 he says ‘unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.’ He doesn’t say unless your righteousness surpasses that of some of the Pharisees.
3. Jesus confronts the Pharisees. On a more general point from the gospels, whenever we see Jesus interacting with the views of the Pharisees in the gospel he always, without exception, opposes them. Nowhere do we find him siding with a sub-set of them.
4. The shock of the disciples to Jesus’ teaching. In Matthew 19 Jesus’ teaching prompts a shocked response from his disciples (v.10). After they hear Jesus’ words limiting the grounds of divorce they say to one another ‘if this is the situation between a husband and wife, it is better not to marry.’
Is it really likely that Jesus’ siding with one group of conservative Pharisees over a more liberal group sufficient reason to explain their shock and surprise? Would it be enough for them to have really concluded that it is better not to marry? Surely it is the more natural reading of the text that their surprise is best explained as a response to his prohibition on divorce for any ground other than adultery.
5. His argument has received no support. When we last looked at Instone-Brewer’s thesis as a church back in 2005 it was pointed out that because it was so new it was hard to gauge what response it would receive. A further 9 years on that is not the case. Many have looked carefully at his argument and I haven’t found a single conservative evangelical scholars who has embraced his position. Theologians, with bigger brains than me (!), such as Don Carson, John Piper and Andreas Kostenberger have carefully considered it and rejected it.
6. Our doctrine of Scripture. No-one in the church has ever advocated Instone-Brewer’s interpretation of Jesus’ words in 2000 years of church history and the reason is, according to Instone-Brewer, that we have not understood Jesus’ words in their Jewish context. He argues ‘in some cases we will completely misunderstand the text if we do not know the background’ and he sees Matthew 19 as a clear example of that principle. However, if 2 Timothy 3:16-17 is to be taken seriously then surely we must have reason to believe that Scripture is both sufficient and perspicuous. Extra-biblical material may fill in some detail when it comes to our understanding of Scripture but can it, as Instone-Brewer maintains, change our understanding fundamentally? I suggest that is a step too far.
Having considered in a previous post what God thinks about divorce the next question we face is in which situations does God permit divorce? It’s important that we recognise that Bible-believing Christians have always held a variety of views. Andreas Kostenberger’s God, Marriage, and Family: Rebuilding the Biblical Foundation provides an excellent summary of arguments for and against various views. Recognising that godlier people than me have arrived at different conclusions suggests that a certain humility and generosity of spirit is required in presenting our own personal conclusions. In fact what gives us the freedom to disagree as evangelicals on secondary issues is constantly remembering and holding dear just how much we do agree on in relation to Christ and the gospel.
The first thing that we can say is that if we take the Bible seriously then we will accept that
1) Christians cannot divorce unless a spouse is at serious fault
In Matthew 19v.3 we read Some of the Pharisees came to Jesus to test him ‘Is it lawful for a man to divorce his wife for any and every reason? Jesus’ reply is a categorical ‘no’. In v.8 he answers Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery.
What Jesus insists upon here is that God does not recognise the category of ‘no fault’ divorce. His words also rule out divorce for what we might call ‘irreconcilable difference.’ Indeed, if ever there might be permission granted to separate from a spouse on grounds of irreconcilable difference we might think it would be found in the situation where someone comes to faith in Christ and their spouse does not. In addressing this question Paul insists that the Bible calls us to faithfulness to our marriage vows, even if we made them before coming to faith in Christ. Paul says to Christians – stay married to your unbelieving spouse.
1 Corinthians 7:12-14 To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.
Every marriage will go through difficult times but if a marriage can be honouring to God even after one spouse comes to faith in Christ then the gospel calls on us to work through circumstantial changes and remain faithful.
Having seen that we are not free to divorce simply because marriage is hard or circumstances change, what Jesus does affirm is that
2) Christians can initiate a righteous divorce if their spouse is sexually immoral in marriage
In Matthew 19v.9 Jesus says ‘Anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery.’ The word ‘marital unfaithfulness’ is the Greek word porneia and it is the word often translated elsewhere in the Bible as sexual immorality.
Why does Jesus use the word porneia? It is a catch all term for any kind of sex outside of marriage – heterosexual sex, homosexual or bestiality. So Jesus rules out any form of sex outside of sex with our spouse.
Why does Jesus single out sexual immorality as the one ground for divorce? The most likely reason I suggest is that sex with someone who is not my spouse is a unique violation of the ‘one-flesh’ union. Kevin De Young has said ‘Sexual sin breaks the marriage covenant because sex is the oath signing of the covenant. Having sexual experiences with someone other than your spouse is like trying to sign on someone else’s dotted line. That breaks the covenant and is a ground for divorce.’
So, what should we conclude from Jesus words in this passage? Two important conclusions flow from Jesus’ teaching here.
Firstly, it is vital to healthy church life that we remember that whilst every divorce is the product of sin, not every divorce therefore sinful because Jesus permits divorce under this one exceptional circumstance.
Second, Jesus words also mean that marriage is not indissoluble. Never God’s design but A marriage really can end. When Jesus says “What God has joined together, let no man separate” he implies that the couple can be separated. This will become important when we consider in a future post whether or not God permits remarriage.
Is this all that the Bible teaches on divorce? Most evangelicals believe that this is the only ground under which Christians might initiate a righteous divorce. But in that second passage read to us this morning we find Paul giving a second ground in which a marriage may come to an end in God’s eyes. Not one in which the Christian has initiated divorce but one where the Christian has in effect been divorced by an unbelieving spouse.
3) Christians may accept an unrighteous divorce by an unbelieving spouse
Having called on Christians to stay in their marriages with unbelieving spouses Paul goes on to say 1 Cor 7v.15 ‘but if the unbeliever leaves, let him do so. A believing man or woman is not bound in such circumstances.’
Under the Roman law of the first century it was not necessary to consult a lawyer and go to court to get divorced. It was enough to simply abandon the marriage. Walking out with no intention of returning was to divorce your spouse. In our culture we differentiate between separation and divorce but neither the Bible nor Roman law made such a distinction.
Paul teaches that if a spouse is abandoned by their unbelieving partner, and if it is clear to all that the deserting spouse does not intend to return, the church should recognise that a marriage has come to an end even if the innocent spouse is the one who has to legally begin the divorce proceedings.
Some have tried to find an irreconcilable contradiction between Jesus and Paul at this point. But a closer examination of the two passages reveals that far from contradicting each other they complement each other because they address two distinct questions.
Jesus is answered the question ‘when can I as a Christian, under God, initiate a righteous divorce?’ Paul is answering the question ‘what should I do as a Christian, if I have been wrongly divorced by my unbelieving spouse? ’
Evangelical Christians agree that these are the only New Testament texts that address the issue of divorce but in our next post we will consider the work of David Instone-Brewer and his contention that Jesus held to certain other grounds for divorce found in the Old Testament.
Having considered what it means that God hates divorce in an earlier post we now need to recognise that
The holiness of God means that he permits divorce ¬
Although God hates divorce we also find in the Bible that in a world marked by sin God does in certain, exceptional circumstances, permit divorce. There can be times when it might be right to end a marriage and in a future post I’ll say more on which situations God permits divorce.
In Matthew 19 we see Jesus at odds with the religious leaders of his day. As we read v.4-8 the difference in attitude is obvious.
“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one. Therefore what God has joined together, let man not separate.” “Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?” Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning.
Did you notice that crucial difference in the thinking and attitude of Jesus over against the Pharisees? The Pharisees said that in the law of Moses there were certain circumstances which required a man to divorce his wife. The Pharisees said ‘Moses commanded that a man give his wife a certificate of divorce and send her away.’
Now Jesus only agreed with them in part. For Jesus knew that the law of Moses did not command divorce. As John McArthur says ‘God never commands it, endorses it, or blesses it.’ But Jesus says (v.8) ‘because of the hardness of human hearts God does permit it.’ In this statement Jesus affirms that divorce is possible and it is possible to divorce without being sinful.
I guess that means it is really important to realise that if a divorce takes place between a couple who are members of the church, although we can be sure that it is as a result of sin, we are not saying that both parties are to blame. In fact it is quite possible in situations of divorce that one party is innocent of sin. At the beginning of Matthew’s gospel ,1:19, we read ‘because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.’
The church has far too often been quick to condemn all who divorce and we can be quick to judge others with no knowledge of the facts. In the face of wilful, persistent, unrepentant sin it can be the most godly thing you can do to divorce and the single strongest indicator that this must be the case is the fact that God himself initiates divorce against unrepentant adulterous Israel. In Jeremiah 3:6-10 we read;
During the reign of King Josiah, the LORD said to me, “Have you seen what faithless Israel has done? She has gone up on every high hill and under every spreading tree and has committed adultery there. I thought that after she had done all this she would return to me but she did not, and her unfaithful sister Judah saw it. I gave faithless Israel her certificate of divorce and sent her away because of all her adulteries. Yet I saw that her unfaithful sister Judah had no fear; she also went out and committed adultery.
We saw in the previous post that God’s amazing patience, revealed in his dealing with Israel in the book of Hosea, is a model for our marriages but so also is his radical holiness.
Real love is not a pitiful acceptance of others — sin and all. Lines have to be drawn and they are drawn as an expression of love. Tough love means telling the person you love that there are limits to what conduct is acceptable in your relationship. If someone seeks to mock God by deliberately breaking their marriage vows divorce is a righteous act and one the church should be willing to, with a heavy-heart, support.
The mercy of God means that he permits divorce
Divorcing a spouse does not sound like a mercy but in many instances it has proved to be the only action that has brought about a true repentance. As someone has written ‘helping others to face up to responsibility without protecting them from the consequences of their own decisions is what tough love is all about. Setting limits as to how far we can reasonably go in helping our spouses allows God to work His loving discipline in their lives.’
And that is exactly the principle we find at work in God’s own covenant commitment to Israel. When God divorces Israel he sends her away – for a long period of separation – even as he is at work to see that relationship restored. Back in Jeremiah 3, In the very same chapter where God says he has divorced Israel, the Lord also proclaims, 3v.12 and again v.14 ‘return faithless people for I am your husband….I will choose you and bring you to Zion.. .at that time they will call Jerusalem The Throne of the Lord, and all nations will gather in Jerusalem to honour the name of the Lord. No longer will they follow the stubbornness of their evil hearts. In those days the house of Judah will join the house of Israel.’
And God’s mercy is seen in relation to the innocent victim of divorce as well. God permits divorce out of loving concern for an innocent party in a marriage. We will return to the issue of re-marriage in a future post when we turn to the questions of what are the biblical grounds for divorce and when, if ever, is it right to remarry. But God’s concern for the innocent party means, at the very least, she is not bound to stay in the home with an abusive spouse, nor is she bound to her marriage if deserted by an unbelieving spouse, nor forced to stay in a marriage in which her husband is sleeping with other people.
God permits divorce out of loving concern for spouses who are victims of abuse and adultery.
But whether we are single, married, divorced or widowed – whatever our situation – the extraordinary truth that we rest upon today is that God is a God of complete faithfulness to us. Despite Israel’s repeated spiritual adultery – God’s plan to raise up a saviour for us from the Jews – is gloriously fulfilled in Jesus. God could have given up on us – but his covenant love and covenant promises remain secure.
In future posts we will consider in what situations Christians are permitted to end a marriage and if and when the Bible permits remarriage. In this post I simply want to address the question, ‘what does God think of divorce?’
1. The faithfulness of God means that he hates divorce – Malachi 2:10-16
God is a God of faithfulness who keeps his covenant promise with us his people. Would you turn back to that first reading Malachi 2:10-16. The Lord God hates unfaithfulness in all of its forms and here in v. 11 he accuses Judah of having broken faith.
v.14. You ask why? It is because the Lord is acting as the witness between you and the wife of your youth, because you have broken faith with her. She is your partner, the wife of your marriage covenant. Has not the Lord made them one? In flesh and spirit they are his.
God is against us when we divorce wrongly. He is against us because we are breaking faith with him when we break faith with our spouse. That is why we read v.16 I hate divorce, says the Lord. The Lord is a witness against us when we wrongly divorce.
If God hates divorce then we must do all we can to remain faithful and protect our marriages.
When Jane and I were dating, as a birthday present, she spent far too much money on me when she bought me a bonsai tree. I was thrilled, really genuinely delighted. I admired it showed it off to others, talked about it at work, but I didn’t have a clue how to look after it. And rather than feed it and water it, prune it and tend to it – as a result of neglect – I killed it. A lack of thought, care and attention and within months it was dead.
Now marriage is a living thing and if you don’t give it the time and attention it needs and deserves you might just kill it. No-one sets out to get divorced. I haven’t met a Christian who’s got married thinking it might not survive. But we ought to fear the death of a marriage.
Look what Malachi says, not once but twice,
v.15 ‘guard yourself in your spirit, and do not break faith with the wife of your youth.’
How do you know that out of love you fear the break-up of your marriage? It seems to me you will do 3 things
i) Prioritise your marriage.
Perhaps the biggest threat to a marriage is simply putting other things before it. In 20 years of marriage I can tell you there have been times when that has been true of my marriage. So, block out time for each other, take regular holidays, keep date nights and please pray together. For Jane and I that was not always top of our agenda but for the past 4 years we have prayed together practically every day, . Make time for sex in the marriage, speak tenderly to each other – remind each other of what you really like and appreciate about each other.
Feed your marriage or you’ll kill it. And watch out for the very subtle and hidden danger of mistaking working in your marriage for working on your marriage. Many marriages give the appearance of strength because husband and wife are busy sacrificing and serving but not for the sake of the marriage but for a purpose that ought to be subordinate to the marriage. That could be building a home, raising a family, pursuing a career. It’s not enough to have a shared goal that keeps you busy if you are not directly working on your marriage, building intimacy, enjoying each other. Being busy together is just not enough.
ii) Protect your marriage.
Protect it from other good things e.g. church-activity, work-overload, the competing demands of the children. Can I say that it is one of the most important things you can do for your children to demonstrate to them in ways they understand that your marriage comes before their demands. That could be in simple and small ways such as not letting them interrupt a conversation.
Protect it from bad things – by taking sin in a marriage seriously. Have accountability software – men in particular watch out for pornography. Think of Joseph & Potiphar’s wife. Joseph didn’t go looking for trouble, but trouble in the form of sexual temptation found him and he knew to flee. Be on your guard against office affairs.
iii) Find support for your marriage
Most importantly find support from God. As well as praying together it a habit to pray together, make it a godly desire to pray for your spouse. Giving thanks, praying for spiritual growth. And find support from the church. As a church we want to offer pastoral support at the earliest possible opportunity for any marriage in difficulty.
How many people die of diseases who simply present too late to the doctor. A friend of mine had a growth on his neck. He was a bright student, physically strong, he thought he was immortal and he was naive. But he and I were also doing a summer camp together and a doctor was part of the team. Over the 10 days he kept saying to him, ‘get that checked out,’ because he kept saying it, the message stuck.He got back, got it diagnosed, it was cancer, but because it was caught in time the operation was successful and he made a full recovery.
If something in your marriage is not quite right – get it checked. Don’t be embarrassed. The most dangerous thing you can do in a marriage is think that divorce could never happen to you. In the Bible we also find a second reason why God hates divorce. Not just because he is faithful but also because he is forgiving
2. The grace of God means he hates divorce – Hosea 1 & 3
Nowhere does the Bible demonstrate that lesson more than in the book of Hosea. John McArthur in his book The Divorce Dilemma writes ‘the entire book of Hosea is a picture of God’s forgiving and patient love for his people. A love that is dramatized by the prophet Hosea’s forgiving and patient love for his wife Gomer.’
Hosea the prophet is sent to the northern kingdom of Israel and as part of his witness to Israel God calls on Hosea to deliberately choose for his wife someone who will be unfaithful to him.
In Hosea 1:2-3 we read these words ‘when the Lord began to speak through Hosea, the Lord said to him, ‘Go, take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the LORD.’ So he married Gomer.’ Israel, committed spiritual adultery against God and God is rightly angry with their unfaithfulness. He is angry, like a wife who comes home to find another woman in bed with her husband.
But God’s response to Israel’s sin is not to terminate the relationship. Rather, as one commentator puts it, his tactic is ‘the artful strategy of an ardent lover. He intends to allure her, rekindling the romance they enjoyed in their early years together…He will entice her. He will draw her back.’ The marriage will be saved because of the gracious and forgiving nature of God’s love.
And once again we see Hosea called upon to live this love out in his own marriage. So, Hosea 3:1-4
The LORD said to me, “Go, show your love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and love the sacred raisin cakes.” 2 So I bought her for fifteen shekels of silver and about a homer and a lethek of barley. 3 Then I told her, “You are to live with me many days; you must not be a prostitute or be intimate with any man, and I will live with you.” 4 For the Israelites will live many days without king or prince, without sacrifice or sacred stones, without ephod or idol. 5Afterward the Israelites will return and seek the LORD their God and David their king. They will come trembling to the LORD and to his blessings in the last days.
God is determined to renew his marriage with Israel.
Martyn Lloyd- Jones said ‘God has never anywhere commanded anybody to divorce’. Even after serious sin, even after repeated covenantal unfaithfulness divorce is not inevitable. Not for the Christian. You see in the gospel God has given you resources to stay in a marriage even when others who are non-Christians might leave. Now this is not to say that Christians should passively accept unfaithfulness on the part of their spouse. This is not to say that we should be indifferent to sin in a marriage. Wherever there is sin we should call on each other to recognise it, confess it and repent of it. But where there is true repentance then restoration is possible and should be worked for –to the glory of God.
Some of you know that at first hand. You’ve witnessed parents working through issues of serious sin. Maybe even in your own marriage. And you’ve found that where there is true repentance – grace triumphs over sin! Just think what a powerful testimony it is when by God’s grace we are able to forgive and forget and re-build marriages on a foundation of grace. It brings glory to God that with the grace of God we are able to overcome sin.
As elders we believe that divorce ought to be avoided if at all possible. And that means that we will always discourage divorce and work wherever possible towards reconciliation because that is our experience of God’s love for us in the gospel. You see the Bible calls on us not just to honour our vows but to exhibit the character of Christ in our lives.
In the next post we will see that although God hates divorce he also permits it.
Most Christians recognise the importance of sharing our faith with our family and friends and yet little thought goes into how we go about it. Let me suggest this simple model (adapted from some material by Oivind Augland on church planting movements.)
The two steps we need to take are to recognise 3 crucial ingredients to our personal evangelism and then consider the 3 sets of relationships between the ingredients that can help us be most effective.
1. Be spiritually available to God. The heart of personal evangelism is a heart that is ready to serve God. We won’t make ourselves available to others unless we are already ‘available’ to God. So make a desire to speak of Christ a measure of your Christian walk, asking that he would use us and speak through us as well as asking that we would be bold and clear, making the most of every opportunity in evangelism (c.f. Col. 4:2-6).
2. Build your number of friendships. Some of us have natural opportunities to build our base of contacts or acquaintances; maybe our work constantly introduces us to new people or we meet other parents through our kids. That said, building a friendship base require us to go beyond occasional casual conversations to the kind of relationship that marks out friendship. That could mean choosing to initiate conversation by a) sharing more personal information, b) asking thoughtful questions, c) remembering important information eg what someone said they were planning to do at the weekend, the names of their family members, interests and hobbies,etc. d) managing your timetable so that you are more likely to cross paths eg arriving at the school gate at the same time each day, looking for the same assistant at the checkout, e) offering support, help, advice (as appropriate).
3. Spend time with friends. There’s not much point having friends if we don’t invest in those friendships. Like much of life its a choice between the best thing to do and a good thing to do. For Christians stuck into church that might mean we’ve made a default choice to spend most of our time with Christian friends (and church meetings!) and neglected our friends and neighbours around us. Unless we make them a priority chances are we’ll continue to give our energies to church-life. If Christ has commanded us to go and make disciples then maybe the balance needs addressing.
3 sets of relationships
Put these things in place and we’re on our way. But there is something to be said for exploring the relationship between the circles (see the diagram below).
1, Prayer is where our being spiritually available to God and building friendship circles overlap. Our commitment to build friendships and be used by God is seen in our daily decision to pray for those we would like to build friendships with. Pray for opportunity and wisdom.
2. Discernment might well describe the relationship between being available and growing relationships. We can’t possibly be spending the kind of time we might like with all of our non-Christian friends and relations. So as we pray we ask God to help us discern who to give our time and energies too and which relationships to pursue.
3. Action is where building the friendship base and nurturing those relationships kick in. That means being intentional and being proactive in these relationships. We need to clear our diaries, change our priorities, be proactive in extending invitations as we seek opportunities to share Christ.
Putting all of that together and we have ‘MI’ or maximum impact.
1. Birmingham has enjoyed the greatest increase in ‘life satisfaction’ of any major UK over the past year (Table 17 – Life satisfaction change)
2. The city created 15,400 new jobs in the private sector between 2010-12; only London and Edinburgh figured better (Figure 3: Private and public sector job creation)
3. Birmingham has the 4th lowest employment rate of any UK city (Table 5: Employment rate)
4. It has the second highest level of inequality of any city in the UK (Table 12 – Disparities within cities)
5. Birmingham is one of the 10 cities with the highest percentage of no formal qualifications (Table 10 – Residents with no formal qualifications)
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