A Study of Marriage, Divorce, and Remarriage in 1 Corinthians 7

1 Corinthians 7:1-9 “Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn. ”

Marriage is not just for bearing children. There is a sexual component as well, that physical intimacy between men and women. It is important to note that in these 40 verses Paul never mentions child-bearing, but he does discuss in some detail the need for sexual relations within the legitimacy of marriage. Each spouse must satisfy the sexual needs of the other, unless through mutual agreement, and for spiritual reasons. Jesus had not addressed the situation of single believers in His preaching, so the Holy Spirit-inspired Paul answered their questions on this topic.

If a Christian can remain single without committing fornication or lusting to fornicate, that is commendable. This was even more important in Paul's day, when Jesus had prophesied that Jerusalem and Judaea would be destroyed, and that Christians would be persecuted. However, marriage is preferable to a life of unfulfilled passion and lust.

In the next two verses, Paul succinctly embraces the essence of what Jesus taught about marriage, in which he points out that Jesus had taught this group how to regard marriage. Who had Jesus taught? His remarks were directed to the married under the Law of Moses—the Jews, or Israelites. They were “believers” up to the time of Christ.

1 Corinthians 7:10-11: “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”

Matthew 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.”

Matthew 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.”

Mark 10:11-12: “And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.”

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.”

This is no discrepancy between what Jesus taught and what Paul taught, as there is no disparity between what Matthew said that Jesus taught regarding marriage between two believers, and what Mark and Luke reported Him as saying. Simply put, two married believers have no legitimate grounds for divorce--except for fornication.

After discussing what Jesus had personally taught, Paul addressed still another group. This totally scraps the widely held theory that what Jesus taught on divorce applies across the board: to believers married to believers, believers married to unbelievers, and unbelievers married to unbelievers. Having already addressed one group to whom Jesus had not spoken regarding marriage—that is the unmarried, and the widows—Paul spoke to still another group to whom Jesus had not spoken. In fact, Paul says, “But to the rest speak I, not the Lord”. Who is the “rest”, or remainder, to whom Paul is speaking? Anyone not already addressed, either by Paul or Jesus.

The advice, in answer to specific questions the Corinthian church had raised, is that the Christian is not to put away the unbelieving spouse.

1 Corinthians 7:12-16: “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. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

"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.

"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.

"For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?”

The Corinthian Christians had asked about believers married to unbelievers. These Gentile unbelievers were pagans, worshipping a multiplicity of gods and goddesses, most of whom the Romans had adopted from the Greeks.

1 Peter 3:1-6 “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear.

"Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 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: 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.”

Peter agrees with Paul that the believer is to stay with the unbeliever, and echoes Paul’s sentiment that the unbeliever may well be persuaded by the godly lifestyle of the believer. The believer shows respect, love, and concern for the unbeliever, and may thereby win him or her over.

Returning to Paul’s first letter to the Corinthians, chapter 7, we find that he is, indeed, discussing still another group of Christians. It is not the first group that he addressed, for they were the unmarried and widows. It was not the second group, to which Jesus had spoken, for they were the believers married to other believers. No, this is a third group: believers married to unbelievers.

Paul acknowledges that Jesus, while doing His teaching, had not spoken to this group. Paul supplies the answer, as one who is inspired by the Holy Ghost. The instruction is simple, coinciding with what Jesus had told the married believers. It is the obligation of the believer to make every righteous effort to maintain the marriage, if the unbeliever desires to stay in the marriage.

Some in Corinth had inquired as to whether the Christian should divorce the unbelieving spouse. After all, according to some today, the two cannot coexist as one in the eyes of God. They erroneously cite the passage about believers being “unequally yoked” with pagan idol worshippers, saying that in marriage, God cannot be one with Satan.

But Apostle Paul says otherwise, in verses 12 through 15. He says that the unbelieving spouse is “sanctified” by the believer. Does that mean that God's forgiveness of the sins of the believer automatically extends to the unbeliever? No! It means that God recognizes the marriage, otherwise, Paul says, the children would be “unclean”. If God will not allow believers to be married to unbelievers, Apostle Paul would not have told the believer to refrain from putting the unbelieving spouse away. Neither would he have stated that the believer sanctifies the unbeliever in the relationship--that is, makes the marriage recognized by, and acceptable to, God.

What is extremely controversial is what Paul says immediately after telling the believer not to “put away” the unbeliever in verses 12 & 13. People can quote those two verses, and insist that they are talking about marriage, but in the next breath argue that verse 15 is not about marriage, but is about slavery! Recall that 1 Corinthians chapter 7 was written explicitly to discuss marriage. (By the way, Paul did not write in chapters and verses—they were added for convenience of locating and studying the scriptures.) The theme of marriage continues throughout the verses of this chapter.

Detractors of the doctrine taught in verse 15 argue that the word bondage here is talking about slavery, and not marriage. This is absurd, and any serious Bible student will reject this outright. However, I have read several discussions of this verse recently that did that very thing.

What is the subject under consideration? Marriage. What has Paul discussed in detail up to this point? Marriage. Marriage has been historically called the “bond of matrimony”. A bond is a tie, a shackle, a force that unites, a covenant. Bound means to be confined by tying, and is a form of the word bind. Bind, derived from the word band, means to tie together, as with a band or rope. Band means something that ties together, as a strip of something used to constrain or tie. Bondage means serfdom or slavery, or to be subject to a force or compulsion.

What is marriage? It is a covenant—an agreement—that ties man and woman together, a compelling force that binds the two. If one is not under bondage, then the tie is broken, the compelling force is dissolved, and the covenant is not in force.

Let’s assume for a minute that it is speaking of slavery—which it is not. Even if it were, can one honestly say that a slave has been set free if his master still has ties to him? That, although they have been declared “free”, they cannot now do as they choose? Instead, they must either willingly return to slavery or evermore live a pariah, condemned to quasi-slavery, not allowed to pursue their own interests. If a man is shackled to a 6-foot chain, and then is told that he is to be set free, only to find an 100-foot chain replacing the 6-foot one, is he then indeed free?

This is what many espouse. They say that a “brother or sister is not under bondage” merely means that they are no longer obligated to dwell in the same house together, or sleep in the same bed. (The Roman Catholic "bed and board divorce".) This is ridiculous, and those who advocate it know that it is. I have news for them—if an unbeliever walks away from the marriage, they already have made that decision. The believer won’t be sleeping in the same bed or living in the same house, because the unbeliever is already gone! What do we understand the word depart to mean? It derives from a root word meaning to divide, or separate, and means to leave, to go away.

Divorce comes from the same root words from which diverse comes. Diverse means different, and divorce means different ways—as in the two going separate ways. Divorce is different from merely living apart, it means a parting of the ways. The “putting away” by a male in the scriptures refers to this parting of ways, as does the “departing” of the female. 

Verses 10 and 11 tell the male believer that he may not “put away” his wife, and tells the female believer that she may not “depart” from her spouse—they are still bound. As we mentioned earlier, two believers cannot get a divorce. The same is true for either male or female believer, when married to an unbeliever. Yet, in verse 15, the unbeliever may depart—in which case the believer is not bound. It is obvious that these entirely different situations have different permissible outcomes. The different outcome depends upon the decision of the unbeliever, not the believer. It is also obvious that the “bondage” being discussed is that of marriage, not slavery—unless we plan to equate marriage to slavery, the husband being the master, and the wife, his slave. The believer may not divorce the unbeliever, but Paul does not say that the unbeliever cannot divorce the believer.

Wed, the source word for wedding, means to pledge. Wedlock refers to the state of being pledged, or married. A pledge is a guarantee. In marriage, the pledge is to show fidelity to one another, forsaking all others. Fidelity means faithfulness, or trust, that is placed in another. In the Bible, a marriage is not a master-slave relationship, although I know some ultra-conservative church members who seem to think so!

Ephesians 5: 22-31: “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

"Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones.

"For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.”

I Peter 3:1-7: “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 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: 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.

"Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.”

This is no master-slave relationship at all! While the wife is to be submissive, holding her husband in reverence, the man is to love his wife as his own flesh, nourishing and cherishing her, willing to die for her if necessary! Cherish means to hold dear, while nourish means to supply the substance necessary for life and growth. Marriage is not slavery. The wife must be allowed to blossom and flourish.

Recall 1 Corinthians 7:16: “For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?”

The believer is not to put away, or walk away from, the unbeliever, because he or she has a wonderful opportunity to show their spouse the way of eternal life in Christ Jesus! The love and kindness shown by remaining in the marriage with the unbeliever is proof of the great charity of God and His holy children.

In the next few sentences, Paul explains why he advises the unmarried to stay single. At the same time, he urges the married to stay married. Paul was not against marriage, nor was he against women, as some have falsely charged. The argument is this: since some terrible things were about to happen, it would be best to maintain the status quo. There was going to be enough confusion, trouble, and stress without the added burden of making a major change in one’s lifestyle.

1 Corinthians 7: 17-24: “But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called, therein abide with God.”

Paul advises both circumcised and uncircumcised to remain as they are. He tells servants not to seek freedom, while reminding the free that they are servants in Christ. Verse 26 clarifies why this is so important--there will be an upheaval, and it is going to turn their world upside down! Servants might suddenly find themselves without masters, and men who had been free would find themselves slaves or servants to others.

Next we find Paul addressing a fourth group: the virgins, or those not previously married. Remember, the first group was the “unmarried” and the widows. The second group was the married believers, and the third group was the believers married to unbelievers. What is the difference between the virgins and the unmarried? The virgins have not been married, while the unmarried are those who previously were, but are not now, married. That is why they were grouped with the widows, who had also been previously married.

1 Corinthians 7:25-26: “Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.”

Of the four groups, only one had been addressed by Jesus: believers married to other believers.

Recall:

1 Corinthians 7:10-11: “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.”

With the other three groups, Paul plainly states that he was covering territory not directly addressed by Jesus during His ministry while in the flesh.

1Corinthians 7: 6-8: “But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I.”

1 Corinthians 7:12: “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.”

1 Corinthians 7:25: “Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.”

Many of my brothers deny the very words of Apostle Paul, saying that Jesus spoke the commandment that covers all marital situations. Paul quite plainly states that in the other three situations, the Lord had given no commandment. Will we make Paul a liar?

Paul goes on to say that it is best to remain as is, as he explained in verses 17-24, because of the terrible events that lay ahead. (Remember that there was a great and notable day of the Lord, the day of God’s terrible wrath, coming.) If married, it is best to remain so, he says. If not married, it is best to remain in that state. The admonition is not against marriage as much as it is against changing one’s status. When the Romans finished with the Jews, families were torn apart and separated, loved ones were raped and murdered, property was lost to the conquerors. and status was turned upside down. Some who were servants became free, while some freemen became prisoners.

1 Corinthians 7: 26-27: “I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.”

Notice the use of the words “bound” and  “loosed”. These denote opposite conditions. To be bound is to be tied up, or constrained. To be loosed means to be unbound, untied, unconstrained. Now, refer back to verse 15, where the believer is not under bondage if the unbeliever departs. Not under bondage means to be unbound, or loosed. Verse 27 clearly and unequivocally refers to the “bondage”, or being bound, as regarding marriage. He also clearly states that the loosing, or setting free, from the bondage is referring to being unbound, or loosed, from marriage.

Why then do my brothers argue that it is not talking about marriage? They argue that being loosed, or unbound, means that one is not obligated to stay with the departed, unbelieving spouse, but is still married to them. But, Paul says, having been loosed, the brother or sister is not under bondage, but is free. You can’t have it both ways. You are either free, or you are in bondage. I think even a simple person can understand that concept.

1 Corinthians 7: 27-28: “Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.”

Are you loosed—that is, are you unbound, out of bondage, free--for that is the meaning of the word loosed—from a wife? Then do not seek a wife. But if you marry, you have not sinned. Who has not sinned? He that is loosed—the no-longer-married, or unmarried. Who is loosed? He that was previously bound is loosed. If you are bound by marriage, and then are loosed from that marriage, you are no longer married. If the loosed marries, he has not sinned. Neither does the virgin who marries. Nevertheless, the married will see trouble, especially as the wrath-to-come unfolds.

The time until that wrath would be revealed was short.

Matthew 3:7: “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?”

Luke 21:23: “But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.”

Romans 2:5: “But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;”

Revelation 1-3: “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”

1 Corinthians 7: 29-31: “But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away.”

Because of the great wrath of God that was to be poured out upon the Jew first, and then the Gentile, Paul said that their world would be turned upside down, inside out. A time of great distress, a time of God’s wrath, was coming. Husbands and wives would be taken from one another, and many who were free would go into captivity. Lands would be lost.

Romans 2:9: “Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;”

Revelation 6: 15-17: “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?”

Paul next clarifies further his proposition that Christians should remain unmarried. The married have their energy and attention focused upon pleasing their spouses, while the unmarried may devote those resources to the Lord. Again, the distress of the terrible things that were about to happen would place severe demands upon the married, as they attempted to shield them from, and support them during, the trials and tribulations.

1 Corinthians 7:32-35: “But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.”

Paul emphasizes that he is not trying to make life more difficult by urging celibacy, but rather he is looking out for the interests of the Lord. In the next verses are the source of another controversy. Many have said that these passages describe the responsibility of a father toward his daughter. The context suggests rather that this is the situation between a man and his betrothed, or promised, wife. It dovetails with the rest of the chapter.

1 Corinthians 7:36-38: “But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.”

Paul says that if a man misbehaves toward his virgin, and she is of marrying age, and if there is a pressing need, let him follow his heart and marry his virgin. I think that the phrase “and need so require” warrants close inspection. It fits perfectly with the remarks of Jesus, and Paul’s earlier statements in this chapter. Remember Matthew chapter 19.

Matthew 19: 10-12: “His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.”

Some men can remain celibate through necessity or choice, but others choose marriage. Why? It is because the gift is not given to every man to be able to remain single without lusting and perhaps committing fornication. Let’s revisit some of Paul’s remarks along this line.

1 Corinthians 7:2: “Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.”

1 Corinthians 7:7: “For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.”

1 Corinthians 7:9: “But if they cannot contain, let them marry: for it is better to marry than to burn.”

1 Corinthians 7:28: “But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.”

1 Corinthians 7:36-37: “But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.”

It is obvious to me that verses 36 and 37 fit perfectly with the other scriptures on the same topic. If there is no need to marry, then don’t. If passion so decrees—that is, the man cannot control his passion, because God did not give him that particular gift—it is proper to get married, because that is better than burning with passion, lusting in the heart, and then fulfilling that lust by committing fornication.

Were these two verses talking about a father and his virgin daughter, then several questions must be raised. Why is it said that the father behaves himself in an improper way toward his daughter? What is this father’s need (“need so require”) about which this verse speaks? What does the father’s willpower have to do with keeping his daughter a virgin? What of her needs, and those of the man to whom she is betrothed?   The idea of this being the father does not fit the context within these verses, nor does it correlate to the rest of the chapter, which deals with whether men and women should marry. The rest of the chapter talks about the sexual needs of men and women, and how that marriage is the proper context for such a relationship.

Paul’s remarks on marriage in this letter conclude, as they begin, with celibacy: it is best for widows not to get married, but it is not a sin. They are to marry believers.

1 Corinthians 7: 8-9: “I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn.”

1 Corinthians 7: 39-40: “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. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.”

Some make a huge point of the statement that “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”, invoking Paul’s remarks in Romans 7 to try to say, again, that there is one commandment of the Lord that fits all.

Romans 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. 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.”

First of all, this is in agreement with what Jesus said in Matthew 19, and what Paul wrote in 1 Corinthians 7 and Romans 7. Secondly, when Jesus spoke in Matthew 19, He was addressing a specific question—can a believer put away his wife for just any reason? Third, when Paul wrote in Romans 7, he was not answering questions about marriage, but was using marriage to illustrate how the Law of Moses was “dead” to the Christian, allowing the Christian to be “married” to Christ.

Romans 7:1-6: “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 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. 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.

"Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.”

The Romans 7 question was not, “Under what circumstances may a woman get married?” The question was, “Are we committing spiritual adultery if we join ourselves to the teachings of Jesus?” The answer was, “The Law of Moses is dead, therefore it is permissible to be married to the law of Christ.”

Until the Law of Moses was completely fulfilled, it would not have been right to abandon that Law for another, just as believers are told not to abandon their spouses. But when Jesus came, He fulfilled the Law and the prophets.

Matthew 5:17-18: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.”

Matthew 24:34: “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.”

Luke 21:22: “For these be the days of vengeance, that all things which are written may be fulfilled.”

Luke 24:44: “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.”

Colossians 2:13-14: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;”

The Law of Moses is dead, and we are married to Christ.

On the other hand, 1 Corinthians 7 deals with specific questions regarding marriage and divorce, and by looking at the answers, we have a good indication of what the questions probably were.

Should a man get married? Can a Christian man put away his believing wife, or can a Christian woman depart from her believing husband? Should a Christian put away or leave a spouse that is not a Christian? Should widows remain single? What about those previously married, who are now loosed? What about those who have never been married before?

All those questions are answered in 1 Corinthians 7.

For us to truly see what the scriptures say regarding marriage, we have to look past denominationalism, past Protestantism, and past Roman Catholicism, all the way back to the scripture as it was written to the Jews and “Greeks”, or Gentiles.

First, it is important to note that the doctrine that divorce may not be had for any reason is the official doctrine of the Catholic Church. To verify this, visit the Web link below, to see what they say, and note the excerpts that I took from that page.

http://www.newadvent.org/cathen/05064a.htm (06/14/01)

“This followed from the Catholic doctrine that marriage, being a sacrament, could not be dissolved;”

“The Protestant Reformers rejected the sacramental theory of marriage, and agreed that absolute divorce should be granted for adultery and for malicious desertion, and that the innocent party might then remarry.”

Official Catholic doctrine says that marriage is one of seven sacraments. Right away the red lights should start flashing, and the sirens should start wailing. What in the world is a sacrament, and why is marriage one of the seven?

The Catholics give some telling information in this next excerpt from:

http://www.newadvent.org/cathen/09707a.htm

“The pope rightly emphasizes the importance of the tradition of the Universal Church. Without this it would be very difficult to get from the Scriptures and the Fathers clear and decisive proof for all, even the unlearned, that marriage is a sacrament in the strict sense of the word. The process of demonstration would be too long and would require a knowledge of theology which the ordinary faithful do not possess.”

Note that the Catholic (Universal) Church relies heavily on church tradition for its doctrine. They admit that their doctrine on marriage is not easily found in the Holy Scriptures. In other words, it takes the pope or a group of his henchman to figure out that marriage is a “sacrament”—we ordinary folks don’t stand a chance of understanding such a great mystery!

What is a sacrament? On this same page, the Catholics declare that the concept of a sacrament, as well, is too difficult for us ordinary people to understand.

“It would be rash, of course, to infer immediately from the expression, "This is a great sacrament", that marriage is a sacrament of the New Law in the strict sense, for the meaning of the word sacrament, as already remarked, is too indefinite.”

Further down the page they try to explain it to the poor, uneducated peasant types like us.

“The teaching of the Fathers and the constant tradition of the Church, as already remarked, set forth the dogma of Christian marriage as a sacrament, not in the scientific, theological terminology of later time, but only in substance. Substantially, the following elements belong to a sacrament of the New Law:

• it must be a sacred religious rite instituted by Christ;
• this rite must be a sign of interior sanctification;
• it must confer this interior sanctification or Divine grace;
• this effect of Divine grace must be produced, not only in conjunction with the respective religious act, but through it.

Hence, whoever attributes these elements to Christian marriage, thereby declares it a true sacrament in the strict sense of the word.”

So we see that marriage as a “sacrament” is a Catholic tradition, by their own admission. This page on their Internet site is a real eye-opener, and shows how this doctrine developed over the centuries at the hands of men. It is not what the Bible teaches!

The word now being used for sacrament by the Catholic church originally meant “mystery”. For an explanation of the word “sacrament”, this link does a fair job:

http://mb-soft.com/believe/text/sacramen.htm

It is important that we understand that the idea of marriage being for life with no reason for divorce under any circumstances is a traditional, man-made Roman Catholic doctrine, and is not scriptural. We must not adopt this man-made Roman Catholic doctrine!

God bless all!

Love, in Christ,

Bernie

 

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