Posted in Christianity and Culture, Church and State, LGBTQ, Marriage

I Am Ashamed

With the absolutely absurd recent decision rendered by the United States Supreme Court with regard to marriage, I am ashamed.

I am ashamed because the nature of marriage entails heterosexuality as any right thinking person should know. One does not have to be a Bible student in order to determine that in nature itself human sexuality is to be expressed between males and females. Such knowledge does not require the Bible nor a preacher nor a course in a Bible College. It requires only the knowledge of anatomy and a reflection upon it. High I.Q. is not prerequisite to this knowledge. The Bible, of course, reinforces this truth obtainable through nature itself. Perhaps if more Americans still lived on farms and ranches, more children growing up would not venture to disgrace themselves in adult life by attaching their intellects to such pathetic conclusions as that recently reached by the highest court in our land. Evaluating animal behavior perhaps could bolster the right concept of human sexual behavior if, for some reason, the concept had grown vague or fuzzy in little minds.

Furthermore, since child conception is in humans restricted to heterosexuality, that in and of itself should inform confused people of the fact that sexual expression is natural only among heterosexuals. The continuation of the human species is tied in nature to heterosexuality. The species can continue with no homosexuality whatever. However, the reverse is not true. If all contemporary adults practiced homosexuality from the initiation of their adulthood, the species would die out. Does that not say something to us about the proper direction of human sexual expression? This by itself shows that homosexual activity is not natural.

But what if a homosexual’s response to the foregoing paragraph went something like this? “I admit that the species would die out if all men and all women exclusively practiced homosexuality, but who is to say whether human sexuality is simply for the purpose of child conception? Practicing homosexuals are not practicing such for the purpose of child conception anyway.” In response to such thoughts I would offer the following: I am not saying that child conception is the only purpose for sexual intercourse, but I am saying that by the fact that child conception comes via heterosexual human intercourse, such provides us with the knowledge that since conception can only take place within the confines of heterosexual expression, then whatever other purposes there can be for sexual intercourse are purposes that are ontologically correspondent to or related to a heterosexual relationship, as child conception shows. Since child conception is natural only in heterosexual intercourse, nature is saying that any other legitimate purpose or purposes of human sexual activity are restricted by nature to expressions of heterosexuality.

I am ashamed because that since my first point is true, the nature of marriage should never have become a political issue in the first place. It is only to the fundamentally and radically confused that such an idea that two women could actually “marry” each other or that two men could actually “marry” each other would appear as a legitimate possibility. It is the depth of depravity and the extreme of irrationality for anyone to attempt to uphold the concept that marriage is for those of the same sex! What are citizens (who practice normal sexual behavior and who have not caved in to “political correctness” regarding homosexuality) to think when the highest court in the land decides (albeit by a close vote) that marriage cannot, after all, be restricted to husband and wife?

It is enough almost to make one ashamed to be an American. How can our culture have reached such moral depravity to produce justices who would attempt to attack nature in the name of law? But it is no more possible for two women to “marry” one another or for two men to “marry” one another than it is for a man to marry his dog or that two dogs can “marry” one another. Will animal rights activists at some point call for the legalization of “marriage” among animals? Calling the relationship “marriage” in no way secures it as real. A merely legal redefinition of what marriage is or can be in American society does not attack its actual standing in reality at all. Such simply cannot be accomplished by any set of judges. American law currently stipulates that if a person is missing for so many years, that person can then be legally declared “dead.” Such a declaration, however, with all of its legal ramifications, still has absolutely no bearing whatever on whether or not the person is actually dead! A man declared “dead” by such procedure can be on the one hand legally dead, and on the other hand actually very much alive. This much ought to be clear to all of us. Legal definition and actual condition are not always the same!

Why not let the high court go on and redefine “sisters” and “brothers”? If a real marriage can exist between two men or between two women, why can’t the high court redefine “brothers” (plural) and redefine “sisters” (plural)? In other words, why can’t the court simply say that “brothers” can minimally mean not only two males born to the same parents, but that it also can legally entail one male and one female born to the same parents? And why can’t the high court redefine “sisters” so that it at least minimally applies not only to two females born to the same parents, but also to one female and one male born to the same parents?

If it is simply a matter of legal definition, what is the limit? Where does it stop? Language becomes meaningless as concepts entrenched in nature become distorted.

It has taken us well over two hundred years to reach this absurd historical moment, but it is pitiful beyond proper description that the moment arrived at all. The nature of marriage cannot be altered by mere human vote, even if the vote is unanimous! A horse cannot become a cow and a cow cannot become a dog by vote! And humans cannot become non-humans and non-humans cannot become humans by redefinition, by constant declaration, or by a vote! And being human entails certain characteristics, which characteristics do not disappear or subside by what a society says. Legal declaration is no substitute for natural existence and cannot affect it at all!

As technological advancements have characterized our country for years, our morals have lagged far, far behind. The Supreme Court decision sanctions sexual abomination and degrades the concept of marriage. The New Testament tells us to honor marriage. The Supreme Court now stands in outright violation of that biblical obligation and in the unenviable position of having attacked marriage, which God himself arranged for man’s welfare on the earth. Many have been in our time dishonoring marriage by the immoral practice of licentiousness, fornication, and adultery for years. The high court, however, has now attacked the institution of marriage at the point of concept. And that constitutes a more fundamental attack since it is an attack on the nature of the institution itself.

I am ashamed of a court, supposedly comprised of relevantly informed people, that voted five to four in favor of attempting to change the nature of marriage in the country. In one sense, one might think that at least four people voted with reason and nature. But to think that five did not is mind-boggling! Why in the name of common sense, did anyone vote in favor of attempting to legally give sanction and dignity to that for which God destroyed Sodom and Gomorrah? Homosexuality is and always has been a distortion of human sexual expression! It is not a natural condition.

If one were to argue that we cannot depend on the Bible for truth regarding Sodom and Gomorrah, much less the nature of marriage, I would respond by saying that if God is removed as the originator of marriage, then, morally speaking, we need not concern ourselves with marriage as a morally binding relationship at all anyway ever. If there is no God and if God has not defined what marriage is, then “marriage” can be what men want it to be, but in their determinations, they cannot ever make of it anything that is morally superior to fornication and adultery. “Adultery” ceases to be a morally meaningful concept when marriage is reduced conceptually to a merely human construct! If God is not the divine arranger of marriage, then there is no dignity to it that raises it above the moral level of fornication, adultery, and sexual relations among animals. And if that is the case, there is no “dignity” in the marriage arrangement worth the perverted pursuit of it that homosexuals have been giving to it for years.

If one had been living in Sodom during the days of Abraham, he would have found that homosexuality was indeed normal behavior in that it was widely practiced and socially accepted. But it was never natural behavior! That is, the practice of homosexuality was the norm to and among many, but it never redefined what was natural. The God who created nature does not make homosexuals and then condemn them for what at birth they could not help, any more than he would by nature’s laws arrange for a genetically identifiable Anglo-Saxon baby born to Anglo-Saxon parents and then condemn the child for his Anglo-Saxon heritage! Such is absurd, but such absurdity evidently escaped the notice of our high court.

Perversity of human sexual desire may well begin very early in human experience, but no one should ever blame such an unnatural desire upon God or the nature that God has made. God is the father of our human spirits and the original creator of the earth from which the human body was taken. We surely should realize that temptation to sin, including the temptation to practice

sexual deviation, does not arise ontologically (that is, in the nature of being itself) from our human spirit or from the body in which it is encased. Something must happen in order to redirect the proper channel of human sexual expression. And when humans are redirected in a perverse way, they stand in need of help. They do not need their deviate desire to be dignified and protected as though it were something natural. Such people should be pitied and helped. And when society attempts to “help” them by sanctioning their deviation, it is providing no help at all, but rather encouraging them to feel “natural” when they are “unnatural.”

Voting cannot turn nature into non-nature; it cannot change non-nature into nature. When two non-natural persons (homosexuals) are told that they can “marry” and they attempt such, they and the society that encourages them, face the impossible situation of trying to take two non-natural persons (persons with non-natural sexual desire) and form one legitimate natural relationship. It simply does not and cannot happen! If a man develops a sexual desire for his pet dog, no court in the land by changing the definition of “marriage” can provide legal cover that actually dignifies such a relationship so that the man can attempt to “marry” his dog. If a person cannot grasp this concept, then he is unreachable on rational grounds with regard to the comprehension of what marriage is.

If a trial had been held in Sodom over the legitimacy of homosexuality as a proper and natural route to human sexual expression, the vote perhaps would have been unanimous. It gives me little comfort to think that our court was divided. That the vote was close gives me little encouragement. Over something so basic to human existence and to society, it is appalling that anyone on the court could have voted in support of an effort to reconstruct the nature of marriage at all. It requires much ignorance and no little arrogance to attempt such. As Jesus once told Pilate, Pilate would have no power against Jesus unless God had given power to him. His sin, therefore, was indeed “greater.”

Our Supreme Court has sinned against God and this country in rendering their five to four decision which attacks the home and seeks to legally sanction abominable immoral practice. The confusion of the high court should be evident to most Americans. That it is not evident to all Americans, and given the fact that the decision is now celebrated by quite a few Americans, it is clear that America is, as a country, losing its moral and intellectual direction. Our national law is becoming hostile to God and family, and by such hostility, it is becoming its own destroyer. The Bible still declares that it is righteousness that exalts a nation and that sin is a reproach to any people. And while Christians are under obligation to pray for our government, I shudder to think what it has already become. Yet, we will continue to pray for it and for the welfare of our heretofore divinely blessed country.

But I am ashamed of the repulsiveness characteristic of the Supreme Court in its ridiculous decision regarding the nature of marriage. Those of us who respect the Bible as the inspired, infallible, and all-sufficient word of the living God, will continue to live our lives before God with the proper concept of marriage in mind, which concept corresponds to our divinely provided human nature. Our high court has attempted to redefine what marriage is, but it can no more change the nature of marriage than it can reconstruct by redefinition human nature itself.

Posted in Doctrine, Marriage

Remarriage Right and the Law of the Husband

By Mac Deaver

Recently, Weylan posted the oral exchange between my father, Roy Deaver, and Gus Nichols (listen at: biblicalnotes.com/audio/roy-deaver-gus-nichols-debate). The exchange took place on the campus of the then Harding Graduate School of Religion in Memphis, Tennessee in 1973. At issue between the two parties was whether or not the “guilty party” of Matthew 19:9 could by scriptural authority remarry. Deaver said that the “guilty party” could not remarry. Nichols said that he could.

Deaver spoke first and gave an argument based on the alleged unfairness of allowing the guilty party to remarry since God disallowed the “innocent party unjustly put away” the option of a remarriage. That is, according to Matthew 19:9, if A put his wife B away, not for fornication, then A and B were still joined in marriage, and so if someone married B after the legal divorce, the second marriage was only legal but not scriptural. The case is such that A’s condition at the time of the putting away is simply that of a non-guilty party who legally divorces his wife but not for fornication. The wife in the now legally divorced condition commits adultery with whoever legally marries her. So, she is stuck in a scripturally necessitated celibacy as long as she remains the “innocent party” unjustly put away by a person not guilty of fornication. She is still scripturally married to her husband regardless of his attempt to get rid of her.

Now, Deaver’s argument that he presented was based on this point. That is, if God necessitated the perpetual celibacy of the “innocent party unjustly put away,” that it would be unfair for God to allow the remarriage of a “guilty party” put away because of his fornication. How could God reward the “guilty” with a new marriage and “punish” the “innocent” by withholding one? Dear reader, it doesn’t seem to make sense, does it? Deaver’s syllogism was:

(1) If it is the case that Matthew 5:32 and Matthew 19:9 do not allow the remarriage of an innocent party unjustly put away, then it is the case that Matthew 5:32 and Matthew 19:9 do not allow the remarriage of the guilty party justly put away.

(2) It is the case that Matthew 5:32 and Matthew 19:9 do not allow the remarriage of an innocent party unjustly put away.

(3) Then, it is the case that Matthew 5:32 and Matthew 19:9 do not allow the remarriage of the guilty party justly put away.

This syllogism was based on the principle that punishment is justly related to sin committed. He cited Matthew 12:41-45, Matthew 11:20-24, Luke 12:47-48, and 2 Peter 2:20-21 to identify the principle that the syllogism incorporates.

In response, Nichols declared that we, as a people, have always taken the position that someone who kills his wife has a scriptural right to a new marriage, but that if we say that (1) a murderer can remarry, but that (2) a guilty fornicator cannot, we are allowing, in effect, the more guilty more right and the less guilty less right. Nichols did not use these exact words, but these words represent precisely his point. He was saying, in effect, that Deaver’s position is not fair. That is, if a man can kill his wife in order to marry another woman, but that the “guilty party” cannot remarry, then we are imposing on people a position that is completely unfair. So, he was hitting at Deaver’s argument based on the concept of fairness. I must confess that I had always taken Nichols’ position on the murderer’s right to a remarriage as the correct position, but in this reinvestigation, I think that my father was, after all, correct in his analysis of the situation. And I am very glad to now see what he and Warren affirmed in 1973. As usual I come to the truth as a latecomer.

Now, let me say that Deaver’s position (that the guilty party has no right of remarriage) did not depend upon any argument on “fairness,” though I now agree that the argument is sound. And in all fairness to my father, in his discussion with Nichols, he rightly observed that the contention that the guilty party can remarry is in outright contradiction to the “except for fornication” clause! It was not clear to Nichols at the time, however, that Deaver’s own position regarding the guilty party was fair at all.

When my father later faced James D. Bales (from whom Nichols said that he had learned his position on the “guilty party”) at Searcy, Arkansas he had a syllogism based on Matthew 19:9 that was not based on the concept of fairness. The syllogism was written:

Maj. Prem. If it is the case that Mt. 19:9 teaches that the only scriptural ground for divorce and remarriage is the ground of one’s having put away his companion because of that companion’s fornication, then it is the case that any interpretation of any passage which contradicts that teaching is an erroneous interpretation.

Min. Prem. It is the case that Mt. 19:9 teaches that the only scriptural ground for divorce and remarriage is the ground of one’s having put away his companion because of that companion’s fornication.

Con. It is the case that any interpretation of any passage which contradicts that teaching is an erroneous interpretation (“Marriage, Divorce, And Remarriage—Harding Lecture, April 19, 1977, p. 15).

Now, this more wide-sweeping argument covers the “guilty party” issue as well as other matters. But in Deaver’s 1973 confrontation with Nichols, he used an argument that was more narrow in scope or focus and which he thought would do the job in exposing the idea that the “guilty party” did have a right to a remarriage. God is, after all, always fair. That is certainly correct, but it needs to be noted that “divine fairness” is not always easy to comprehend due to human failure to grasp features of a situation that only God can know. What was fair to Deaver didn’t seem fair to Nichols at all.

Fairness” is not always easy to discover. Some issues become so involved that it is hard to determine where fairness lies. And I would repeat that, though we know God is always fair since he is infinite in justice, we are not always able to determine how it is that he is fair when he gives definite positive legislation. At times the “fairness” is somewhat hidden from our view. God kept Cain, the brother-murderer, alive and allowed him to remarry and yet later decreed that all such murderers should be put to death (Gen. 4:9-15, 17; 9:6). And following his humanly undetected adultery, David was allowed to marry the widow of the soldier that David had killed under the camouflage of war (2 Sam. 11, 12). Because we are not privy to all knowledge to which God is, we are not always aware of how something is fair or “fair enough” in the eyes of God at a given time. So, from this angle of examination, “fairness”—though always rightly ascribed to God and to God’s applicable law—can be fair without our being able to explain in what way it is fair or why it is fair at all. The “fairness” of some laws is not on obvious display.

The issue of “divine fairness” has come up many times in marriage discussion. Some have wondered how it is fair for God to allow fornicators (before marriage) to commit fornication for hundreds of times and then be given scriptural right to marriage, while at the same time disallowing a “guilty party” the right of one more marriage. No preacher that I know has ever taken the position that the Scriptures teach that unmarried fornicators cannot enter a scriptural marriage. What about a person who—knowing Bible teaching—purposefully refuses to marry for years, during which time he fornicates over and over again? Let us say that in his 60’s he decides finally to marry. Where is the passage that disallows the marriage? Is the New Testament law on marriage and divorce unfair if it allows an habitual fornicator to get married?

Note carefully that we are not discussing whether practicing fornicators can go to heaven. They cannot (Gal. 5:19). But entry into heaven is not to be confused with marriage rights on earth. Nichols made this point in his part of the discussion. And he was correct. To say that a man has a right, given his circumstances, to another marriage is not at all the same thing as saying that the man stands before God approved and heaven bound. Plenty of people have a right to marriage who at the time of the application of the right are not in fellowship with God. But since God allows all persons guilty off pre-marriage fornication the right of entering a scriptural marriage and yet disallows, per Matthew 19:9, some parties to remarry, it is evident that God looks at the marriage covenant as something to be protected and maintained. After all, God does the actual joining in marriage (Matt. 19:6); he is no party to fornication!

Now, at the 1973 confrontation between Deaver and Nichols, Nichols took the position that if a man killed his wife in order to marry some other woman, that even though the murder was certainly sinful, marriage right still characterized the murderer since his wife was now dead. Evidently Nichols was thinking of Romans 7:1-6, though I do not remember his actually referring to the passage. But when he said that a man could kill his wife and marry again, both Deaver and Thomas B. Warren (who was in the audience and who in the question/answer session asked Nichols some questions) objected and declared that the murderer had no such right. When Nichols called for the passage that prohibited the murderer from remarrying, Deaver cited Matthew 19:9.

Earlier in his own presentation, Deaver had gone over Matthew 19:9 very carefully, presenting the words in Greek and giving a detailed analysis of the passage. Clearly, per Matthew 19:9, someone may and someone may not remarry. If all can remarry, according to God’s approval, then, Deaver asked, why did the Lord address the topic at all? The passage affirms that someone may remarry without being guilty of adultery and that someone may remarry but only by becoming guilty of adultery. “And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery.” According to Deaver, the Lord said that only persons who put away their mates for fornication are persons who may marry again without committing adultery. And guilty fornicators are not in that class of persons.

I agree with my father and Warren that the guilty party cannot with divine sanction remarry. And it is my view that Deaver’s 1977 syllogism that he gave to James Bales presents the truth on the topic. Furthermore, in the past (although I have taken the position that Nichols took at Memphis with regard to a wife-murderer having the right to another marriage since his wife was now dead), I now confess that such is absolutely wrong. I now see that Deaver and Warren were both correct in their claim that no wife-murderer has the right of remarriage even though his wife is dead. I had taken the position that even though a wife-killer was hell bound, his eternal destiny and his marriage rights were not to be confused. And they should not be. However, as we will see as our examination continues, though a wife-murderer is no longer bound to a wife, he is still bound to God who in the New Testament gives him no more marriage rights.

When Nichols called for the passage that prohibits a wife-killer from remarrying, Deaver, as already stated, cited Matthew 19:9. Now, Matthew 19:9 deals with putting away and marrying again and with someone’s marrying the party put away. Murder either is a form of putting away or is not a form of putting away. If Deaver cites Matthew 19:9 as conclusive that a murderer (who kills his own wife in order to marry some other woman) has no right to a remarriage, then he is saying either that murder is a form of putting away or he is saying that murder is not a form of putting away. But, he cannot be saying that it is a form of putting away, because the last part of the verse contemplates a marriage on the part of the put away party. The “put away party” is not a dead person but a living one. Since we are told that “he that marrieth her when she is put away committeth adultery,” we know that the “put away” party is a living party. If we say that murder is a form of putting away, we are then implying that someone can marry the dead which is, of course, absurd.

So, Deaver must be saying that murder is not a form of “putting away.” So, why would he think that Matthew 19:9 applied to the murderer’s case? How does the passage apply at all to the case of a murderer? Evidently, he thought it did because the only cases of remarriage allowed by Matthew 19:9 were cases involving “putting away” by parties whose spouses or ex-spouses were still living. No one else (no murderer) was being contemplated in the cases that involved “putting away.” Since all that we are to do is to be authorized by the New Testament (Col. 3:17), and since Deaver knew or at least assumed that there was no other passage that gave the scriptural right of remarriage to anyone else, then he cited the passage as conclusive that no man could kill his wife and then marry again. And this would mean that Deaver (and Warren, who agreed with Deaver that no man could kill his wife and remarry) considered Romans 7:1-6 to be inapplicable to the murderer’s case.

And this would mean, then, that Warren and Deaver considered Matthew 19:9 as applicable to the case of murder in the sense that it authorized only cases of remarriage on the part of non-murderers (just as the passages that authorize singing authorize singing only, and because of the complete absence of any other passage authorizing mechanical instruments in worship in addition to singing, then only singing is authorized). Deaver and Warren evidently thought that Romans 7:1-6 was inapplicable to the case of the murderer since, though the passage teaches that when the husband dies, the wife is free from the law of the husband so that death ends the application of the law of the husband generally speaking, it does not terminate the application of that law in cases of murder.

Now, if Romans 7:1-6 does not apply to a wife-killer (thus giving him a right to another marriage), how can we prove it? How was it that Deaver and Warren were both convinced that the wife-killer had no marriage rights? This exact point was not a part of the formal discussion at Memphis. And I do not remember ever discussing this point with my father or with Warren. But if they were right, how could we prove it now? From the discussion it is clear that Nichols thought that Romans 7:1-6 released the wife-killer so that he could remarry; it was Deaver’s and Warren’s contention that Romans 7:1-6 did no such thing. But there was no recording of any elaborate support of the Deaver-Warren position. I want to supply that information right here.

In Romans 7:1-6, Paul draws an analogy between the relationship that obtained between (1) a man and his wife and between (2) a Jewish Christian and his relationship to Christ. First, he gives the fundamental principle that the law was binding on a person only so long as that person was still alive. The law ceased in application to anyone who had been under it at the point of that person’s death (7:1). Second, after stating the fundamental feature of any law regarding its application, he then applies the binding nature of applicable law to marriage. He states that a married woman is bound by the law to her husband as long as he is living. When he dies, she is free from “the law of the husband” (7:2). If she is joined to another man while he still lives, she is an adulteress, according to marriage law, but if the husband is dead she is not an adulteress though joined to another man (7:3). Third, Paul then draws an analogy between the two cases: that of a woman bound to a husband under the law and to Christian Jews who were once married to Moses but who are now married to Christ (7:4). Paul affirms that Christian Jews are not now in “spiritual adultery” because the first husband was dead (7:4). Moses, (the binding law of Moses) was now dead. And even though they were now joined to Christ, the joining was not “spiritual adultery” because the first husband had passed away.

Now to the very point of contention: how do we know that this passage does not free a wife-murderer to remarry? We know it because Romans 7:1-6 is a discussion of the relationship of the law of Moses to Jews who were now Christians. And these Jewish Christians who were now joined to Christ had been formerly married to the first husband (the law of Moses, or Moses) to whom they were “made dead” by the body of Christ (7:4). And notice: that law (the first husband) to which these Jewish Christians had formerly been married was a law that demanded the death of any murderer! Murderers did not have remarriage rights in Israel. Murderers were to be put to death (Exod. 21:12; Lev. 24:17). The analogy that Paul draws is between (1) the law of Moses and its binding nature on Jews (a law that gave no marriage rights to murderers) and (2) the law of Christ which, unless it be Romans 7:1-6, gives no marriage rights to murderers either). This proves that “the law of the husband” does not give marriage rights to murderers of their wives even though their wives are now dead! Wife-murderers are still bound to God’s marriage law which disallows them a new marriage.

And this serves as proof that in Deaver’s confrontation with Nichols, he and Warren were correct to think that according to Bible teaching, no wife-killer had scriptural right to another marriage. Notice further that if “the law of the husband” (now completely incorporated within the law of Christ) still binds the “put away fornicator” (the “guilty party”) to God so that any marriage attempt on his part in the future will be simply a case of “adultery,” then it follows that “the law of the husband” binds a wife-murderer to God so that any marriage attempt on his part in the future will be simply a case of “adultery” as well. Both cases entail “adultery” by parties no longer bound to their spouses but still bound to God’s marriage law. Nichols had contended that when the handcuffs that bound a husband and wife together were taken off due to fornication or death, both parties were free to remarry since they were now free from each other. Deaver had correctly observed that there were three sets of handcuffs in any scriptural marriage. One set of handcuffs bound the married persons to each other, and one set bound the husband to God’s law, and the final set bound the wife to God’s law.

It amazes me that my father and brother Warren were so clear and correct in 1973 in their contention that not even Romans 7:1-6 gave a wife-murderer the right to remarry. They were far ahead of most of us then and, perhaps, many of us now.

Let me make one final comment concerning the relationship of Matthew 19:9 to Romans 7:1-6. Please note that the precision in language used by Paul together with the precision of language used by the Lord presents to us a striking instance of internal testimony to the profound inspiration of Scripture! Not only does Romans 7:1-6 not condone “murdering one’s way” out of a marriage so as to give the remarriage right to the murderer, but the language is so precise as not to contradict the allowance of polygamy under Gentile-ism and Judaism! Notice carefully that while Jesus restricted divorce right, compared to the most generous divorce allowance by the law of Moses (Deut. 24) in his remarks in Matthew 19:9, that Paul is careful in his use of marriage in his analogy as to protect divine sanction of polygamy under the previous regimes. He says that if a woman is joined to another man while she retains a living husband, she shall be an adulteress, but he does not say that a man joined to another woman while having an already living wife shall be called one under the governance of “the law of the husband.” The “law of the husband” allowed, in principle, both polygyny (one husband with more than one wife) and monogamy (one husband with one wife). The kind of polygamy (many marriages) allowed by God in the previous regimes was only polygyny. It was never polyandry (many husbands with one wife). Thus, Paul’s precision is for the purpose of harmonizing his illustration not only with the permanent New Testament requirement of monogamy but with divine approval of polygyny under Gentile-ism (i.e. Patriarchy) and Christianity. Incredible!

Posted in Debates, Doctrine, Marriage

Roy Deaver-Gus Nichols Debate: Can the Guilty Party Remarry?

By Weylan Deaver

A preacher’s forum took place in November 1973 at the Harding Graduate School of Religion in Memphis, Tennessee between Roy C. Deaver and Gus Nichols. Each man respected the other. In fact, in the November 1972 issue of his paper, Biblical Notes (p. 73), Deaver wrote: “When brother Nichols preaches, it is obvious to the hearer that here is a man who is not just keeping an appointment. It is apparent that he knows the difference between having to say something and in having something to say.” But love for the gospel compelled Deaver to defend it, even if doing so meant opposing a friend. At the time, Deaver was in his prime (around age 51). The question at issue that day at Harding Graduate School was: “Can the guilty party, put away for fornication, scripturally remarry?” Gus Nichols said “yes” and Roy Deaver said “no.” Thomas B. Warren was in the audience and, when it came time for the Q&A session, he also held Nichols’ feet to the fire on this crucial doctrinal point. Listen to the two speeches and the Q&A session at the three links below.

1 Roy Deaver. Can the Guilty Party Remarry? (November 7, 1973 / Harding University Graduate School of Religion)

2 Gus Nichols. Can the Guilty Party Remarry? (November 7, 1973 / Harding University Graduate School of Religion)

3 Questions and Answers. Can the Guilty Party Remarry? Deaver vs Nichols (November 7, 1973 / HUGSR)

Posted in Debates, Doctrine, Marriage

Giving New Life To Old Error

By Mac Deaver

The Bales-Deaver Debate on marriage, divorce, and remarriage was published by the Firm Foundation Publishing House in 1988. That is twenty six years ago now, and a lot has changed in our world and in the brotherhood since that time including the continuing demise of morality in our country. Many who are young adults now were at the time of the great controversy in the church over marriage and divorce unaware as to what all was being said and done regarding the discussion of the proper application of the Lord’s teaching in Matthew 19:9.

On April 19, 1977 Roy Deaver and James Bales met on the campus of Harding College (now University) to discuss the issue of the application of Matthew 19:9. Later Thomas B. Warren hoped that he and brother Bales could debate the issue orally. Bales declined, for health reasons, but proposed a written debate between the two. Warren turned down that offer, and finally an agreement was reached between Bales and Roy Deaver for a written discussion. It lasted about five years. Bales, Deaver, and Warren were all friends and each respected the ability of the others. Bales had the year before moderated for Warren in Warren’s debate with the atheist, Antony Flew. Deaver also had assisted Warren in that momentous discussion held in September of 1976. When Bales learned that I was to teach a course on Acts in Tennessee Bible College in the early 1980s, he mailed me a thick notebook full of his own notes. It was a most generous gesture. He had a great mind and had done a tremendous amount of good through his teaching and his writing. He had been a great force for good. But now his talents had come to be employed in the defense of a position on Matthew 19:9 that was “new ground” for the brotherhood. The question was whether or not the novel position was scriptural.

In his own personal study, Bales had concluded that the church as a whole had misunderstood the application of the Lord’s teaching in Matthew 19:9. He had decided that Matthew 19:9 applied only to marriages that were composed of a Christian married to another Christian. The passage did not, according to him, apply to a non-Christian married to another non-Christian or to a Christian married to a non-Christian. This novel approach to the passage he attempted to defend in his time consuming written debate with my father. The reader can still purchase that written account and study it carefully. I cannot here go over everything or even most of what was said between the two participants. Very few things from the debate will be discussed.

In completion of my work at Tennessee Bible College for the terminal degree in Christian Apologetics, I presented to the faculty of the graduate school there my dissertation in January of 1991. It was entitled “Moral Law, The Law Of Christ, And The Marriage-Divorce-Remarriage Issue.” In that paper I discussed the existence and nature of moral law, the moral law and positive law, some implications of denying the existence of moral law, and moral law in some recent discussions on the marriage-divorce-remarriage issue. That last part entailed a critical analysis of the (1) Warren-Fuqua Debate, (2) McClish-Billingsly Debate, and the (3) Bales-Deaver Debate. It was clear to me then, and it is clear to me now that the effort to deny the universal application of Matthew 19:9 to all marriages was completely without evidential support.

It came to pass in time that I debated Dan Billingsly in January of 1995 in Arlington, Texas (Dallas-Fort Worth area). He affirmed: “The Scriptures teach that Matthew 19:9 is not New Testament doctrine.” The following September I debated Olan Hicks on the marriage-divorce issue in Robertson County, Tennessee. Brother Hicks affirmed: “The Scriptures teach that God approves marriage for every person, including all who have divorced or have been divorced by a mate, regardless of cause.” The reader can still obtain a written copy of that debate and study carefully what was said. Then in April of 2004, I engaged Dan Billingsly in a second debate in Bedford (Fort Worth area). He affirmed that the books of Matthew, Mark, Luke, and John were all a part of the Old Testament. Of course, if he could have proven that (which he could not and which was exposed as false), he could have gotten rid of the “troublesome” passage (Matthew 19:9). The position taken by Billingsly in this debate showed the extent to which some of us were willing to go to get rid of the “bothersome” passage. The morality of the country was degenerating, and Christian families were certainly involved. Surely, there had to be a way to get around the restriction of Matthew 19:9.

At the end of my doctoral dissertation, at the end of my polemic encounters with Billingsly and Hicks, I was convinced that the application of Matthew 19:9 is today for all men, both Christians and non-Christians. I never faced a sound argument that proved the contradiction, and I presented many sound arguments in the discussions to verify that for which I was contending. It was and remains clear to me that fornication is the one and only reason for a divorce that allows the innocent (other) party to scripturally remarry.

Now, why do I at this time bring all this back up to view. I do it because recently a book has been published by Weldon Langfield entitled The Truth About Divorce And Remarriage. It claims to be “A Politically Incorrect View of Marriage, Divorce, and Remarriage in Today’s Church.” The purpose of the book is to resurrect the idea that 1 Corinthians 7:15 does, in fact, supply the Christian with a reason for divorce and remarriage other than fornication (as provided by the Lord in Matthew 19:9).

All through the book, Langfield refers to preachers who hold that Matthew 19:9 is of universal application and gives us the only scriptural basis for a divorce and a remarriage as “politically correct” preachers. He calls them “PC” preachers. Thus, in informing us that 1 Corinthians does give us an additional reason for divorce and remarriage, he is providing the “politically incorrect” view by which, of course, he attempts to endear his position to our brethren (who generally despise “political correctness”). On page 88 he concludes, “A critical examination of the PC position shows it to be without support.” Again, on page 153 near the end of the book he writes, “Two-thirds of denominational scholarship and many distinguished brotherhood preachers and scholars are correct in their understanding that 1 Corinthians 7:15 provides grounds for remarriage.”

If the reader hopes to find conclusive proof for this position, he will be disappointed. If he searches for a sound argument to prove it true, he will search in vain. He will find many gospel preachers of the past quoted to lend support to his position, but he will not find where a sound argument is ever provided by these quoted preachers to prove the contention true. And this is the very thing that Langfield needs: a sound argument (cf. 1 Thessalonians 5:21; Romans 12:2). We all should know that we prove nothing about the alleged accuracy of a conclusion by citing an approving quotation from someone who also believed it to be true. If the quoted party provided the “proof,” then provide his proof. Langfield couldn’t do this because there was no “proof” from anyone that he quoted to show that 1 Corinthians 7:15 provided an additional basis for divorce and remarriage in addition to what the Lord had provided in Matthew 19:9.

Langfield refers to many preachers on both sides of the issue. He refers to brother Bales several times in the book, but only mentions my father twice in the text, once in connection with his brief debate with Gus Nichols in their 1973 encounter at the Harding Graduate School in Memphis (p. 69) and the second reference (p. 126) is by means of a quotation taken from the July, 1980 Spiritual Sword periodical, the quotation being a description given by my father of the devastating nature of brother Bales’ position to the gospel. However, Langfield never refers to the Bales-Deaver Debate at all, a debate in which my father exposed Bales’ contention that 1 Corinthians 7:15 does provide, after all, an additional basis for divorce and remarriage other than that provided by the Lord in Matthew 19:9.

And this is the very position to which Langfield attempts to lend support in his new book. Brother Bales believed that Matthew 19:9 only applied to Christians married to Christians and that 1 Corinthians 7:15 applied to Christians married to non-Christians and to non-Christians married to other non-Christians. If the reader has not read that debate, I would suggest that he do so. It is indeed interesting and somewhat curious that Langfield, while referring to many books regarding the marriage-divorce controversy, never quotes from this pivotal debate in which Bales himself tried to prove the position to which Langfield in his new book attempts to lend support. Again, I remind the reader that Langfield refers to Bales several times, but he never quotes from Bales or from my father in their debate which was a discussion of the very issue that concerns Langfield in his recently published book.

Bales took the position that the Lord had addressed one group of married people in Matthew 19:9 and that Paul was addressing another group of married people in 1 Corinthians 7:10-15. The Lord had only the “covenant people” in mind (Christians only), and Paul had in mind non-covenant people (non-Christians) and especially Christians married to them, so that Matthew 19:9 did not even apply to the group that Paul was now addressing. It is clear to me that my father exposed this contention conclusively and in several ways. However, among the many things that he taught in the debate, in my judgment, if he had only said one thing that he did to Bales, it was absolutely devastating. And it is something that either Langfield does not know or chose not to notice in his new book. Langfield shows familiarity with some of the crucial material written during the controversy, but for some reason, he never quotes my father (nor James Bales) in the Bales Deaver Debate.

In my father’s second affirmative, he presented his argument on the tense of a crucial verb in 1 Corinthians 7:15. He wrote, “The word ‘bondage’ is the translation of the Greek dedoulotai which is perfect passive indicative, third person singular of the root word douloo. The perfect tense is significant. The force of the perfect tense here is: the deserted believer is not now and in fact never has been under the kind of bondage signified by the word douloo—the kind of bondage which would compel the Christian to give up his or her Christianity in order to preserve the marriage” (p. 61). Bales wasn’t impressed and called for proof that this was the meaning of the tense (p. 90). Of course, all Bales had to do was consult a Greek Grammar and think about the description of the perfect tense (for example, Essentials of New Testament Greek by Ray Summers).

Summers points out that the perfect tense “…indicates completed action with a resulting state of being. The primary emphasis is on the resulting state of being…The real nature of the Greek perfect is seen in the passive voice better than in the active” (p. 103). The verb (“under bondage”) in 1 Corinthians 7:15 is in the passive voice. Summers points out that there are three ideas involved in the perfect tense: “an action in progress, its coming to a point of culmination, its existing as a completed result” (p. 103). He illustrates the force of the tense by appealing to the verb gegraptai (“it is written”). [The reader can consult Matthew 4:1-11 and see where the Lord three times uses a perfect tense verb when he says, “it is written”]. According to Summers the meaning is that “it has been written and stands written” (p. 103). If this had been a negative remark (as we have in 1 Corinthians 7:15), it would have meant: “it has not been written and it stands not written.”

Therefore, the meaning of the verb (“under bondage” with the negative word “not”) is that the brother or sister “has not been and is not under bondage.” The force of the tense means that the brother or sister in the case being described has never been in the bondage to which reference is made! That is one way that my father knew that it could not be referring to the “marriage bond.” The brother or sister had been in that bondage (the marriage bond) if they had been joined in marriage by God (Matthew 19:6; Romans 7:2). But the bondage to which Paul refers is one that had never entailed them at all. It is a kind of bondage different from what the marriage bond is. The marriage bond never entails the “slavery” involved in the word used for “bondage” in verse 15!

My father knew that the verb for “under bondage” in verse 15 could not possibly refer to the marriage bond. Furthermore, he knew that in verse 27, we find another perfect tense verb referring to a “bondage” which in the passage is undoubtedly the “marriage bond.” The words “Art thou bound unto a wife” certainly refer to the marriage bond. But, it is a different Greek word! The word in verse 15 is doulao and the verb in verse 27 is deo! Therefore, in verse 15 Paul had said that a believer married to a non-believer had never been, and was not at the time he was writing, in slavery that would compel the believer to pursue the marriage at the expense of his soul. In verse 27 he said that if anyone was married he had been and now remained in that same condition (perfect tense) in a state of “bondage,” but he clearly used a different word for this “marriage bond”!

But, even if we knew nothing about Greek tense, shouldn’t Paul’s last words in verse 15 (“but God has called us in peace”) and the words following in verses 16-24 show us what he had meant in verse 15? If the non-believer has left the believer (“let him depart”), the believer is to remain in peace, and not feel compelled to go after the non-believer with the hope of converting him/her. Paul is anticipating the thinking of the deserted believer. “If I can only find him, I can surely convert him and bring him home.” Paul says that you do not know that you can convert him (v. 16), and you are not (given the fact that he has departed) to feel obligated to go after him.

And please notice that Paul then declares that no one has the right to use his conversion as an excuse to alter a non-sinful state. It was not sinful for a Christian to be married to a non-Christian (see verses 12-14). And it does not matter whether one is converted while he is in the condition of circumcision or non-circumcision (v. 18-19), or as a slave or a free man (v. 21-23). But please notice that each condition is an illustration of a non-sinful state. Paul does not say that it is all right to remain in any sinful condition, including adultery! Repentance precedes baptism.

But now, let me make one more basic point in addition to all that has been said in the past to falsify the contention that 1 Corinthians 7:15 provides an additional reason for divorce and remarriage. My father took the position that Matthew 19:9 was universal teaching covering all marriages today. Brother Bales took the position that it applied only to Christians married to Christians. He took it that when Paul said “to the rest” (v. 12) he was referring to those other than Christians married to Christians, and he took it that “not under bondage” (v. 15) gave the deserted believer the right to remarry without fornication being committed against him/her per Matthew 19:9.

Notice, please, that the passage says that if the non-believer departs from the believer that then “the brother or sister is not under bondage in such cases” (v. 15). But the question arises, “What if the non-believer chooses not to depart but to remain with the believer?” If Matthew 19:9 applies only to Christians married to Christians, then (1) what is the relationship of the Christian to his non-Christian mate who chooses to remain with him/her and (2) what is that Christian’s relationship to the marriage bond? Notice that Paul did not say that the brother or sister was “not under bondage” in the case where the non-believer chooses to remain with the believer. If anyone today were to take the position that brother Bales did on verse 15, claiming that it was the marriage bond as such, then he would need to face these questions.

Paul said, “Yet if the unbeliever departeth, let him depart: the brother or the sister is not under bondage is such cases” (v.15). But what is the Christian’s obligation and what are his rights if the unbeliever remains (does not depart)? Now, if we were to allow Bales to assume that the marriage bond is being referenced in verse 15 (although we have already shown it is not), then Bales would face the following problem. Notice what Paul would be and would not be saying:

  1. Paul would not be saying that a Christian married to a non-Christian is “not under bondage.”
  1. Paul would be saying that a Christian married to a non-Christian is “not under bondage” if the non-Christian departs.

And remember, that Bales believed that Matthew 19:9 did not apply to the case of the believer married to the unbeliever at all, period. Then that would mean that (1) if the unbeliever chose not to depart but to remain with the believer and (2) if Matthew 19:9 never applied to the case of the believer married to the unbeliever, then we would have to face the following facts:

  1. If the unbeliever who remained with the believer later committed fornication against the believer, the believer would have no right based on Matthew 19:9 to put away the unfaithful mate for his fornication and innocently remarry another (since Matthew 19:9 didn’t apply to him/her, according to Bales).
  1. The believer living with a non-believer who chose not to depart was under bondage to that non-believer.
  1. Since, per Bales, Matthew 19:9 had never applied to a mixed married couple, then we learn that Paul is saying for the first time in the New Testament that a believer is bound to an unbeliever if that unbeliever chose not to depart.
  1. Since Paul is telling us, per Bales, that Matthew 19:9 never applied to a believer married to an unbeliever, it would mean that Jesus in Matthew 19:6 was only talking about believers married to believers as well when he said, “What therefore God hath joined together, let not man put asunder.” [My father made this very point to Bales (Bales-Deaver Debate, p. 133)].
  1. Then if the unbeliever can depart and thus give the believer and himself the right to remarry (per Bales according to 1 Corinthians 7:15), then Matthew 19:6 never applied to unbelievers married to believers and believers married to unbelievers either.
  1. If Matthew 19:6 never applied to anyone in a “mixed marriage” (believer to unbeliever), and if it never applied to a marriage involving unbeliever to unbeliever (per Bales), then the only people whom God has joined in marriage are Christians married to Christians! All other “married” couples are not married at all!
  1. But this conclusion contradicts the position implied at point #2!

When my father engaged Bales in their encounter at Harding in 1977, he referred to a letter that he had recently received from a man in Africa desiring to become a Christian but who was living with several wives. What was he to do? My father asked brother Bales his counsel. Bales responded that the man would need to put away all the wives but the first! But this was completely contradictory to the position that he was taking on the world’s non-amenability to the Lord’s law on marriage and divorce. If God had, in fact, joined the man to these women in marriage (and polygamy has never been against moral law as such), then how could anyone suggest that an alien sinner separate from the wives to whom he has been joined by God?

Brother Bales was no adulterer, but he unintentionally took a position that sanctioned some cases of adultery. I think it is very sad and so unfortunate that we had to go through such a time in the church when there seemed to be so much uncertainty with regard to marriage and divorce.

Years ago, my father and mother were living with my wife and me in Wellington, Texas. I was preaching for the church there, and Daddy was still engaged in his Biblical Notes writing work. Not long before brother Bales passed away, he called the house. I answered the phone. Brother Bales was evidently satisfied to talk with me for he never asked to speak to my father. But he told me that he wanted us to know that he loved us. In the light of that call, I take it that in light of the tremendous battle over marriage, divorce, and remarriage in which we had all been engaged, he wanted us to know that there was no anger or bitterness involved at all. He wanted things to be right between us. He was calling to tell us that he loved us.

I’m sorry brother Bales made this doctrinal mistake. I know he meant well. He was a good and brilliant man. But all of us are responsible to God for our own lives and decisions. None of us can excuse himself for adultery (if he finds himself in that state) because of Bales’ unintentionally sanctioning some cases of it. Each of us must search the Scriptures for himself (Acts 17:11). I once heard brother Warren express himself as he reflected on brother Bales’ situation. He said, “There’s got to be some room for grace.” I hope he found it, too.

The ungodliness in American culture helped to create the situation in the church where we began to think that we needed some relief from the stricture of Matthew 19:9. May God help us never again to allow any cultural condition to weaken our resolve to stand with proven truth (1 Thessalonians 5:21; 1 Corinthians 15:58). And may God give us the wisdom to reject any current effort at giving new life to old error.

Posted in Baptism, Doctrine, Marriage

What About Divorce and Remarriage Before Baptism?

By Weylan Deaver

It goes without saying our society has put a chasm between itself and Bible teaching on marriage and the family. Divorce is pandemic, and often followed by second or third marriages entered without any regard for what Jesus taught on the subject (e.g. Matt. 19:3-10, etc.). The pressure exerted by Satan on the church can be tremendous. The devil would like nothing better than to get Christians to compromise the gospel without realizing that is what’s happening. While the devil tempts us to fold up, God tests us to hold out and lift high the banner of divine truth—even if most turn a deaf ear (2 Tim. 4:1-4). While the world runs rampant in sin, the church is trying to reach out to save some souls. This leads to inevitable contact with couples in a second, third, or fourth marriage who may want to become Christians. There are two basic approaches to such a scenario.

The first approach says that Jesus’ teaching on divorce and remarriage (cf. Matt. 19:9; Mark 10:11-12; Luke 16:18; 1 Cor. 7:10-11) applies to everybody—Christian and unbeliever alike. Jesus’ gospel is for those in the church, as well as those outside of it, and the same commands, truths, and principles apply to all. Therefore, if a couple finds themselves in a marriage out of harmony with what Jesus taught, repentance demands they cease their unscriptural marital relationship. Put simply, they must get out of the marriage. Dissolving a sinful marriage is easier said than done, and may incur a plethora of difficulties, but the question needs asking, “How badly do I want to go to heaven?” Remember Jesus remarked, “there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven” (Matt. 19:12, ESV). Tragically, most are not willing to do whatever it takes to be saved.

The second approach says that God has separate requirements for Christians, which the world is not expected to obey, and that Jesus’ teaching on divorce fits in this category. In other words, when Jesus said, “whoever divorces his wife, except for sexual immorality, and marries another, commits adultery” (Matt. 19:9), he was teaching something unbelievers were never obligated to listen to. Therefore, unbelievers are free to marry, divorce, remarry, divorce, and remarry again (ad infinitum) and, if they ever decide to become Christians, they can be baptized and keep whatever spouse they have at that time. Only after baptism do they become accountable to Jesus’ teaching, and they are expected to obey it from then on.

We believe this second view is fraught with error (not least of which is that Jesus’ original comments in Matthew 19 were directed to unbelieving Pharisees, not Christians). Consider but two brief arguments showing the second view to be wrong.

Argument #1

The combination of two simple verses should conclusively settle the matter. “And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery” (Matt. 19:9). Those words were initially spoken to unbelieving Jews (should they have replied, “Jesus, we’re sure glad you’re not talking to us!”?). Whatever else the New Testament says about divorce does not contradict what Jesus here plainly taught. All Scripture harmonizes with itself. Here is the second passage: “The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day” (John 12:48). Notice Jesus’ words are specifically said to be what judges those who refuse to receive them. What will judge the unbeliever? Jesus’ words will. And, Jesus’ words include what he taught about divorce! Put in logical form, the argument reads:

  • All unbelievers alive today are people who will be judged by Jesus’ words (John 12:48).
  • The words of Matthew 19:9 are Jesus’ words.
  • Therefore, all unbelievers alive today are people who will be judged by the words of Matthew 19:9.

Any Christian or church that believes pre-baptism marriages can be washed away, or that a pre-baptism unscriptural marriage can be turned into holy matrimony by baptism, has got to ignore this argument, or else try to falsify it. Yet, we see no way it can be successfully disproven.

Argument #2

Any position which implies an untruth is itself a false position. God is the God of all truth, and truth is consistent with itself. No Bible teaching implies error. No error can be proven by the Bible. And, any position implying an unbiblical conclusion cannot be true and should be abandoned.

The view that unbelievers are not accountable to Matthew 19:9 (etc.) implies error. How? Suppose Mike (a Christian) marries Jane (also a Christian). All sides agree Mike and Jane are bound to abide by Matthew 19:9 (since both are Christians). Suppose that Jane divorces Mike because he is too much into sports. All would agree that this divorce is not authorized by Matthew 19:9, and is contrary to what Jesus there taught. Now suppose that Jane marries Bill (an unbeliever). What would Jane and Bill’s relationship be? On Jane’s side, she is a Christian who had no right to divorce her first husband, and thus, had no right to marry Bill. Per Jesus’ teaching, she is now in adultery. But what about Bill? Those who insist that Matthew 19:9 does not apply to Bill (an unbeliever) must say one of two things. Either (1) Bill is in a God-sanctioned marriage to Jane, or (2) Bill is not in a God-sanctioned marriage to Jane.

If (1) Bill is in a God-sanctioned marriage to Jane, then that would imply that Matthew 19:9 does not even apply to the believer (Jane), in which case Jesus’ teaching on divorce applies to no one today. Any position which implies Jesus’ teaching on divorce is not applicable to anybody is a false position.

If (2) Bill is not in a God-sanctioned marriage to Jane, then what is it that would make Bill’s marriage wrong, since Bill’s marital status is allegedly not dependent on being in harmony with Matthew 19:9? If it is true that unbelievers are not under Jesus’ teaching, then no one can appeal to Jesus’ teaching to either justify or condemn an unbeliever’s marriage. If Bill and Jane’s marriage is adulterous, then Bill (an unbeliever) must be amenable to Matthew 19:9. But, if Bill and Jane’s marriage is not adulterous, then Jane (a believer) must not be amenable to Matthew 19:9. Either way, the belief under review runs aground, smashed on the rocks of inconsistency. That which implies error is itself error.

“What therefore God has joined together, let not man separate” (Matt. 19:6). A marriage is real only if God does the joining, and a divorce is actual only if God does the separating, and God joins and disjoins only according to his will, which is revealed as the New Testament! Does God join Bill to Jane (since he is an unbeliever), but not join Jane to Bill (since she is a believer out of harmony with Jesus’ teaching)? Are we to believe that Bill and Jane’s relationship is half adultery (i.e. on Jane’s part) and half holy matrimony (i.e. on Bill’s part)? Scripture knows nothing of such a hybrid marriage monstrosity. Every marriage is either adulterous or non-adulterous; there is no half-and-half. We can state a formal argument thus:

  • Any doctrine implying that a marriage can be simultaneously adulterous and non-adulterous is a false doctrine.
  • The view that unbelievers are not under Matthew 19:9 (etc.) is a doctrine implying that a marriage can be simultaneously adulterous and non-adulterous (see above).
  • Therefore, the view that unbelievers are not under Matthew 19:9 (etc.) is a false doctrine.

Far more can be said on the issue, but if the view under consideration can be falsified by one or both of the above arguments, then that is sufficient. A doctrine need not be disproven from multiple angles before we give it up. All it takes is one sound argument. And, if there is a single sound argument proving that a position is wrong, then the position is wrong, no matter what else may be marshaled in its defense. There seem to be far too many congregations who think Jesus’ teaching (at least on divorce) does not apply to people until after conversion. Yet, we have shown that to be error. If society had not drifted so far away from biblical teaching, the church might not be divided on this issue. But society has drifted. And the devil wants to take the church along with it. If we believe John 12:48, then we must believe that Matthew 19:9 will judge the unbeliever. It is that simple. If we do not believe Matthew 19:9 will judge the unbeliever, then we trample John 12:48. What will it be? “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous” (Heb. 13:4).