GOD’S FORGIVENESS FOR DIVORCE: MINISTERING TO DIVORCED SOULS

PART 2 OF 3
For the entire article see http://www.wayoflife.org/--------

Part I: God’s Laws Against Divorce

Part II: God’s Forgiveness for Divorce: Ministering to Divorced Souls

Part III: Interpretive Quagmires in the Divorce/Remarriage Issue

March 23, 2004 (Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061, 866-295-4143, fbns@wayoflife.org; for instructions about subscribing and unsubscribing or changing addresses, see the information paragraph at the end of the article) -

The following article examining divorce and remarriage is by Vince Londini, Associate Pastor, Bethel Baptist Church, London, Ontario, vlondini@bethelbaptist.ca --

In our first article, we concluded that marriage is a sacred God-given institution. God expects marriages to be “until death,” but provides an exception. If one spouse is sexually unfaithful, the injured party has God’s permission to divorce/remarry without guilt or penalty.

How do we respond to unjust divorce/remarriage? Our response to those whom Christ has accepted ought to be like God’s. We need to understand the sin involved. With God’s Word, we will define the sin and discover the remedy. First, let us revisit the nature of marriage.

THE PERMANENCY OF MARRIAGE – OR, DOES DIVORCE END MARRIAGE?

Read Genesis 2:24.
“Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.”

In the beginning, God created marriage. In Genesis 2, He simply states that when a man and woman come together they become “one flesh.” Obviously, this is a word picture, since a man and woman are not surgically grafted to each other. Simply, they become one unit. At this point, God’s Word offers no instructions, prohibitions, or any commentary at all about the dissolution of marriage. We simply have a statement that one man and one woman come together to form one marriage, “one flesh.” The implication is that this man and woman will live together forever. They would have, too, if sin had not arrived! At this point, sin and death had not entered into the world, therefore no instruction regarding the aftereffects of the Fall is yet required.

In Genesis 3, Adam and Eve sinned, and the first marriage wrecker confronts the human race: death. Adam and Eve will not remain permanently married. Their marriage will end at death. The New Testament affirms that in Heaven, believers are not married (Matthew 22:30, Mark 12:25, Luke 20:35). After Genesis 3, marriage changes, becoming a relationship lasting only on Earth and ending in death.

Read Deuteronomy 24:1-4.
“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. 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; 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.”

In the Mosaic Law, we find the other marriage-wrecker: sin. Not just any sin, but what is here called “uncleanness.” Uncleanness is usually the result of disobedience to God’s law. While we find it hard to believe that God granted permission for divorce for any uncleanness, by Christ’s day some began to interpret this passage that way (Matthew 19:3). God chose to be vague here. He has a complete grasp of all language, being The Creator, yet chose not to be more specific than “uncleanness.” If He wanted to deny all divorce, or grant divorce for only one or two causes, He clearly would have said so here. Instead, He is intentionally vague, allowing a range of sins that could occasion a divorce. This latitude was limited by requiring the husband to write her a bill of divorcement. Presumably, the man had to give public reasons and obtain this as a legal document, which would involve a judge’s determination as to the fitness of his cause.

Notice that divorce ends the marriage. In verse 2, she goes and becomes another man’s wife. Verse 4 refers to her first husband as her “former” husband. He is no longer her husband. They have no relationship, and indeed are forbidden to re-establish a relationship. Their marriage is over. In no sense does God or the law consider her and her first husband still to be married. Nor does she adulterate against her first husband when engaging in the marriage relationship with her current husband. Otherwise, she would be stoned for adultery and would not be continuing in a second marriage (much less a second divorce as the text indicates). No, her marriage is over.

As we saw in the last article, the Old Testament word “divorcement” means “a cutting off.” Something “cut off” is no longer a part of, and dies. A branch cut off no longer belongs to its vine, but withers and dies.

Consider the case of God’s divorcement of Israel. In Isaiah 50:1 and Jeremiah 3:8, when God divorced Israel, He broke the relationship. They are severed. That He will one day restore them to Himself highlights the current severance. Because He wrote them a bill of divorcement, there is no mystical sense in which they are currently “married.” He will put their relationship back together someday; meanwhile, He is composing a new bride, the New Testament churches.

Thus, both death and divorce end marriage.

Read Matthew 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, 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? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.”

Christ reviews Genesis 2:24. He commands that man should not “put asunder” marriages. Verse 6 is often misquoted and misinterpreted. Christ did not say that man “cannot” end marriages, but that man should not do so. The fact that Christ commands men not to end marriages underscores the fact that man can, and does, end marriages regularly. Those marriages are over, and this is a crime in Christ’s estimation. Remember the context. Christ is addressing the allegation that Moses allowed divorce “for every cause.” He is speaking out against the tide of unjust divorces and the thinly veiled lust of men trying to hide behind Moses’ permission.

Read Matthew 19:7-9.
“They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, 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, 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.”

Christ reviews the Mosaic Law’s pronouncements regarding divorce. He states that Moses allowed divorce, under such loose terms (remember the context), because of the hardness of men’s hearts. He reminds them that in the original creation there was no divorce. He then supercedes all previous considerations from Genesis and the Law with the words, “And I say unto you.” Regardless of the original state or the looseness of God’s law to Moses, He now lays down His pronouncement: He gives only one just cause for divorce (as opposed to Moses’ broad statement), that being the sexual unfaithfulness of a spouse, no more and no less. Notice that He does not say that His rule is for the hardness of men’s hearts.

Read John 4:16-18.
“Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.”

Christ here models for us how to deal with a situation as common in our day, as it was in His day. In verse 15, the woman at the well asks Christ for the “water springing up into everlasting life.” As the wise soul-winner, He first confronts her with her sin to lead her to repentance, before dealing with the truth of His Savior-ship. He is confronting her sin in verse 16 when He tells her to call her husband. What is her sin? The clear implication of this passage is that she has been divorced five times. Why would He hold it against her that she had been married five times, if those men had simply died? Further, Christ shows us that she is an immoral woman, living with a man who is not her husband. Apparently, her nature is to be sexually unfaithful. What her five previous husbands discovered is now obvious to all, since she quit bothering to get married and is now just shacking up with a man. In verse 39, she declares that Christ showed her “all that ever I did.” He pointed out one thing clearly, that she was living with a man to whom she was not married; and she knew that he also accused her of causing five divorces. Notice also the special disdain some of the townspeople have toward her in verse 42. They go out of their way to distance their belief from her testimony, apparently because they want nothing to do with such an immoral woman.

Notice that he does not say that she is married to all five of those men. He says that she “hast had” (past-tense) five husbands. She is no longer married to those men. In no sense are they still husbanding her. Those marriages are over.

Therefore, it is inaccurate to speak of a divorced person as having multiple living spouses because of the divorces. There are no mystical senses in which God considers a divorced person, justly or unjustly, still wed to the previous spouse. God expects our marriages to be permanent, but they often are not. Marriage in and of itself is not permanent, but only remains so as the couple remains faithful to each other. Even then, death will end it.

Read 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.”

Take a close look at what these verses are saying. The verb “be married” in these verses is translated from the Greek word “ginomai” meaning “to cause to be, to become, to assemble.” Literally, “be married” here means “gets married.” The verb is emphasizing an action, not implying a continuous state.

Read these verses again understanding that “be married” means “gets married.” Verse 2 tells us that, according to the Mosaic Law, a married woman belongs to her husband until he dies, but that when he dies their marriage is over. Verse 3 says that if she gets married to another man, and her current husband is not dead, she “shall be called,” given the title of an adulteress. But, if her husband was dead she could have gotten married and not committed adultery in so doing.

Notice that the text says, “woman which hath an husband,” and “her husband.” What is this text picturing? The picture is of a woman married to one man, who goes and marries another man while still married: polygamy. Under the Mosaic Law, she would now be stoned for committing adultery; there would be no remarriage for her. Nowhere in this context is divorce/remarriage mentioned. Why? Because a divorced woman no longer has a husband. Her marriage is over. The picture here is of polygamy, not a divorce/remarriage situation.

The larger context makes this obvious. Romans 7 draws an illustration from the OT law to show that the OT law is now finished. God is discussing how that Christ had to end the law in order to justly offer salvation to us. In this case, the ideal is pictured, and death (specifically the death of Christ) is the ending of our marriage to the law. If the law were still our ruler, Christ would have no right to sidle in and offer salvation. Instead, the law had to be removed for Christ to marry us. Christ does not ask us to flirt with Him while still living under the law.

The context makes it clear that God is not here legislating fine points about what breaks up marriage, or when a person is in adultery. In fact, His death ended the Mosaic Law from which He draws the illustration of verses 2 and 3. If God were plugging loopholes for divorce with this passage, He could have simply stated that divorce does not end marriage, but He did not. The Mosaic Law does still serve as an example for us (1 Corinthians 10:11), but Christ’s pronouncements are the final and full rule by which we live.

It really is that simple. This text has nothing to do with remarriage. Yet this verse is often misinterpreted and misapplied to reinterpret all of the rest of God’s teaching on marriage. We must be careful not to cling to a verse or two as a lens through which we deny the plain teaching of Scripture. This is what the baptismal regenerationists do with Acts 2:38 and Mark 16:16. They make these two verses the lenses through which they distort all of the plain teaching of Scripture, concluding that baptism is necessary for salvation. The Roman Catholics make John 6:56 their lens for the Mass, claiming that we must literally eat and drink Christ to be born-again.

Read 1 Corinthians 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.”

Unlike Romans 7:2-3, this text is legislating New Testament rules for marriage. We saw in the last lesson that Paul is not addressing or negating Christ’s exception in this chapter. It would be safer to understand that the teachings of this chapter assume a couple without just grounds for a divorce. Again, if God intended to negate Christ’s statement in Matthew 19, He could have explicitly said so.

Therefore, this chapter’s discussion of divorce amongst Christians deals with Christians whose marriages are rocky, but who do not have Matthew 19:9 grounds for divorce. He commands them in vv. 10-11 not to divorce (“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”), prohibits remarriage in the case of abandonment in v. 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”), and with this verse He prohibits polygamy (the Mormons must have missed this one). He adds the important instruction that Christians should only marry Christians.

Again, we must avoid taking this one verse to negate all of the plain teaching of Scripture. Admittedly, Romans 7:3 and 1 Corinthians 7:39 require serious study to fit into a comprehensive picture of marriage, just as Acts 2:38 and Mark 16:16 require careful interpretation in light of all Scripture.

The ending of marriages is one of the terrible results of sin and death. God’s beautiful plan in the Garden has been soiled and destroyed. God never intended that marriage should end, but that eternally, Adam and Eve should know sweet companionship with each other and their God. But, sin and death both end marriage. Death, very obviously. Sin ends marriage by causing unjust divorce/remarriages, or by destroying the trust in a marriage and leading to a justified divorce/remarriage.

Make no mistake. God has not been defeated, nor has He been outwitted! Rather, His remedy for sin brings us into a state that far exceeds the glory of His original creation! Before we can get to the remedy, we need to define clearly the sin.

THE SIN IN UNJUST DIVORCE/REMARRIAGE – OR, ARE REMARRIED PEOPLE LIVING IN PERPETUAL ADULTERY?

In the singular case of sexual unfaithfulness, God granted exception, clearing the innocent party from all guilt and penalty. Therefore, we understand that such people do not commit adultery in the divorce/remarriage and do not commit the following sins.

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.”

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.”

All unjust divorce/remarriage constitutes a sin of adultery in the following ways:

1. A man who divorces his wife and remarries commits adultery against that wife.
2. A man who marries a divorced woman commits adultery.
3. A woman who divorces her husband and marries another commits adultery.
4. A man who divorces his wife causes her to commit adultery (more on this in a minute).

So, what is adultery? We understand the word to mean “sexual unfaithfulness to the marriage.” But, to find out what a word means in the Bible, we must study how God uses the word. Just as we refuse to interpret Scripture through the lens of man’s traditions, history, visions, and alleged additional revelation; we must be careful to interpret Scripture words as God uses them and not limit the meanings according to man’s definitions. Certainly, dictionaries can serve as valuable shortcuts in research, and resources such as Strong’s Exhaustive Concordance or Webster’s 1828 Dictionary will give you a good understanding of the words. However, the fullest understanding can only be obtained by examining how God uses the word. The Bible must be self-defining. Words change meaning. God has not promised to preserve dictionaries or grammars, but to preserve His Word. Therefore, by context in His Word, we come to more detailed definitions than that which man may use or accept in various ages. We did exactly this in our last lesson, when we defined “fornication” as “sexual immorality” instead of just “premarital sexual immorality” because 1 Corinthians 5:1 uses “fornication” to describe what we would normally call “adultery.” I think we would do well to understand “fornication” as “sexual deviancy” including bestiality, homosexuality, and child molestation.

Adultery is usually defined as a sexual act committed between two people who are not married to each other, but one of them is a married person. Both parties to this sin are said to be committing adultery, even the unmarried party. Technically, when both parties to this sin are married people, the sin is called double adultery.

Matthew 5:32 gives difficulties to our standard definition. In what sense is the wife who has been unjustly divorced guilty of sexual unfaithfulness to the marriage? NO sex act is happening at all here, but she is made an adulteress because her husband puts her out. To answer this question, some assume that she remarries, or that she only faces the presumption of adultery in the eyes of others because of the divorce. But, the text says that he causes her to commit adultery. It is the result of her now ex-husband’s actions, not her own. Further, she actually commits this sin, as opposed to just being suspected of it. Matthew 19:9 seems to present another difficulty. Since divorce ends marriage, how does getting married to a divorced woman constitute an act of adultery? She is not adulterating against her previous spouse, since their marriage is over as demonstrated in Deuteronomy 24:1-4. Why call his wedding an act of adultery?

Here we must point out that the remarried person does not commit adultery against their previous spouse every time she fulfils the marriage relationship with the new spouse. As we have well established, the previous marriage is over. The remarried couple is not “living in adultery” every time they exercise their marital relationship. However, their wedding, if it involved unjust divorce, was an act of adultery. The phrase “commits adultery” is a present tense construction. Like “commits murder,” it emphasizes the present execution of an action, not a perpetual state.

We seem forced here to broaden our definition of adultery. In this context, adultery means unfaithfulness to the marriage. By divorcing her, he breaks her marriage. She cannot be faithful any longer, because he has divorced her…so in a sense, she is unfaithful. Consider also, Ezekiel 16:38 where the King James translators recognized this shade of meaning by rendering the Hebrew word “adultery” as “break wedlock.” A century earlier, Tyndale translated the verse as “But I say vnto you: whosoever put awaye his wyfe (except it be for fornicacion) causeth her to breake matrymony. And whosoever maryeth her that is devorsed breaketh wedlocke.” This reflects a broader understanding of the Greek word we now translate as “adultery.” Since Tyndale used the Greek Received Text, I feel his renditions shed some light. (I advise against referencing modern versions in an attempt to understand the King James Bible, since modern versions use a corrupted underlying Greek text.) Two hundred years earlier, Wycliffe translated the phrase as “makith hir to do letcherie.” Thus, in Wycliffe’s day they understood an even broader definition of what we now call adultery.

May I offer that the core meaning of adultery seems to be “unfaithfulness”? From this concept, we draw its two main meanings: sexual unfaithfulness to a marriage, and spiritual unfaithfulness to God. Therefore, “adultery” usually means, “breaking wedlock” and is usually evidenced by the sexual unfaithfulness of a spouse. So, according to Christ’s pronouncement, both spouses in an unjust divorce are guilty of breaking a marriage. In this case, it is not said that they have been sexually unfaithful, but they are breaking the marriage bond. They have broken God’s plan in Genesis 2:24 and what God put together in Matthew 19:6. Further, in light of Matthew 19:9 (our second text presenting a question), I suggest that adultery encompasses all “marital deviancy,” including both the unjust breaking up of a marriage and the entering into of unjust marriages.

Therefore, we conclude that the act of unjustly divorcing and remarrying, or the act of marrying an unjustly divorced person, is an act (not the entering in of a state) of adultery. Repentance and forgiveness must be sought, as for every act of sin, as taught elsewhere in Scripture.

We have now harmonized a large body of Scripture about divorce/remarriage, particularly its allowances and results. We recognize God’s intentions in marriage. We see the role of sin and death in destroying marriages. We comprehend the existence of God’s laws allowing divorce in narrow situations. We believe we are narrow where God is narrow and broad where God is broad.

HOW CAN THE ACT OF ADULTERY BE FORGIVEN?

There must be repentance and forgiveness available for committing an act or acts of adultery, just as there is for murder, homosexuality, lying, and theft. Notice in 1 Corinthians 6:9-11 that the saints at Corinth “were,” past tense, these things...they are no longer considered such and are no longer practicing these things. In fact, they are no longer called by these titles. Christ’s forgiveness washes, cleanses, and frees from the guilt and stigma of all sins!

Some may object, “So, you can commit adultery by divorcing or remarrying and then just run to God and ask forgiveness?” No. God does not hear or honor insincere apologies. Further, no sinner will turn from his sin until the Holy Spirit has brought conviction and the soul exercises repentance, recognizing the evil of his way and desiring to turn from it to God. A soul in the heat and passion of sin will not do this. Man can run into God’s presence and say whatever he wants, but that does not mean God grants it.

Forgiveness is a gift, received through genuine repentance to God and forgiveness from Christ. The unjust divorcee must yield to the Holy Spirit’s conviction regarding the sin and change his mind toward that sin, agreeing with God’s condemnation of it. His humble repentance will become obvious through contrition and a change from a lifestyle that would lead to unjustly divorcing again and thus committing another such act of adultery. Unjust divorce/remarriage is not the unpardonable sin. The process and effect of repentance and forgiveness is the same for those who unjustly divorce as for those who commit any other sin.

[The following testimony from a brother in Christ who is divorced and remarried speaks to this issue from a firsthand perspective: “My own divorce was the most difficult trial I've faced as a Christian. I spent seven years single seeking the Lord’s will about this matter of remarriage and did not take it lightly. I didn't suffer it well, either. I tried numerous times to get myself married only to have my own foolish plans thwarted. Thank the Lord he looks out for us when we would do ourselves in through the lust of the flesh and our own devices. However, I did tell the Lord numerous times that if a marriage would be more harmful than good, I didn't want one, and I meant that. But I repented long and hard about the wicked life that had brought me to that point. I hate divorce. My wife is similar in that she understands what God thinks of divorce and has repented of the lifestyle that put both of us in a second marriage and a ‘second-best’ situation for our lives. However, we do believe that in the Lord’s mercy, he has allowed us to be married and has given us a useful life as divorced people who are Christians. First, we have taught our child that our divorces are sin in God’s eyes, and that this is not the type of marriage (our current one) that He desires for people. Secondly, we know that because of our repentance and because of the fact that we have a merciful, redeeming God, we can go on with our lives without constantly struggling over the spilled milk of the past and the sin that caused our problems. If we are certain that we have dealt with those sins before the Lord, there is nothing else to say about them. We need to do what we can for the future, forgetting what we were and looking forward to what we can do with the time we have now. (By the way, I realize that most people today ‘repent’ by tossing God an ‘I'm sorry!’ and going on to their next marriage. It was not that way with me. It was months and years of agonizing over what I had done. Long bouts of prayer and hurt and heartfelt sorrow. If we have been humbled about our sin and have taken it to the Lord, who can say anything against it?) One thing that gives us some comfort over our past losses is the fact that we can look at ourselves today and see that God has changed us. He has CHANGED us. We are not what we used to be. We have peace at night knowing that we are saved.”]

HOW DO WE APPLY WHAT WE HAVE LEARNED?

Reaching out to the Lost

We have the gospel of forgiveness of sins through the sacrifice of Christ Jesus. Christ’s forgiveness and indwelling Spirit brings hope and restoration to crushed hearts that have experienced divorce. We must bring them the good news of forgiveness in Christ!

For Christians who have sinned in unjustly divorcing or marrying an unjustly divorced person, you must humble yourself in contrite repentance before your God. He will forgive you and help you live in such a way as to not commit that sin again!

Personal Fellowship and Co-operation Between Believers

Christ’s forgiveness wipes away all stigma of the sin in God’s sight and in the sight of fellow believers. Though the harmful effects of the sin will continue, we treat one another as full-fledged Christian brothers. There are no second-rate Christians. To say, “Brother so and so is divorced, so he shouldn’t sing in the choir,” would be to continue to hold against that brother a sin that God has forgiven, and probably comes from a false view that his remarriage has landed him in perpetual adultery. We have all been forgiven innumerable records of sin. Praise God for His forgiveness!

A Christian Who Has Been Unjustly Divorced or Who Unjustly Divorces

A Christian, who was rejected by his/her spouse, whether saved or not, was unjustly divorced. Such a person is not free to marry until the departing spouse commits sexual immorality (as in remarrying). Then, the injured spouse may accept the divorce and may remarry.

If a professing Christian unjustly divorces his/her spouse, such a person commits an act of adultery and earns discipline from the local church according to 1 Corinthians 5. When and if such a person repents the church should exercise restoration according to 2 Corinthians 2:1-11. The spouse is not free to remarry unless the departing spouse commits sexual immorality. Then, the injured spouse may accept the divorce and may remarry. The exception in Matthew 19:9 may become effective depending on situation.

Should a divorced man be ordained a Pastor or Deacon?

The ordaining church should consider that if the divorce was excepted by Matthew 5:32 and 19:9, he is free from its guilt and stigma. The phrase, “husband of one wife” does not refer to remarried people, as the previous marriages are over. Instead, this phrase prohibits polygamous pastors.

However, whether or not he divorced on just grounds, a divorced man is unqualified for the pastorate. He cannot model, in his marital and family status, God’s perfect will as a pastor should. God’s Word emphasizes the quality of a pastor’s marriage and family in 1 Timothy 3 and Titus 1. “A bishop then must be blameless, the husband of one wife ... One that ruleth well his own house, having his children in subjection with all gravity” (1 Tim. 3:2, 4). “If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless, as the steward of God...” (Titus 1:6, 7).

1 Peter 5 says he is to be an example to the flock (“being ensamples to the flock” v. 3). If the pastor cannot be the example of what a godly marriage should be, the standards are weakened right down the line.

Certainly, we are to be merciful and forgiving as God is, but the pastorate should be held to a higher standard. Forgiveness of sin is one thing, and qualification for church leadership is something else.

Each individual church will need to consider prayerfully these thoughts.

Should a man married to a divorced woman be ordained a Pastor or Deacon?

Again, the ordaining church must consider whether her divorce fits the exception granted in Matthew 19:9. If not, he committed an act of adultery in marrying her, but they are not continuing to commit adultery every time they come together, as the previous marriage is over. Should a man who committed an act of adultery be ordained? Largely, that will be a matter for him and his church to prayerfully and Scripturally decide. Remember that very few requirements are laid on the wife of a pastor, the Scriptural emphasis being largely on the man’s behavior.

HOW DO I RESPOND TO THIS LESSON?

If you are a lost sinner, and divorce is one of your crimes, the good news is that God wants to forgive you, cleanse you, and use you to His glory! His wonderful forgiveness and restorative peace will make you a new creature! Will you acknowledge your sin before God? Do you agree with God against your sin? Do you want to turn from your selfish life of sinfulness to submitted obedience to Him? Do you believe that Christ, the Son of God, died, and rose again, paying for your sins with His blood? Do you trust His blood alone as payment for your sins? Then call out to God, repenting and believing, and He will save you!

If you are a rebellious Christian, God wants to restore you, but you must meet Him on His terms. Will you repent of your sin? Return to Christ! He loves you and will heal and help you!