remarriage after divorce.
- Thread starter calibob
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S
where does the bible say that God releases a person from a cheating spouse? On the contrary the bible says that God joins two people in holy matrimony and the idea is for it to be permanent.
The bible is pretty clear on this issue. To try and appeal to man's sinful nature or do some mental acrobatics with what death is, is not an honest exegesis of the Scripture.
The bible is pretty clear on this issue. To try and appeal to man's sinful nature or do some mental acrobatics with what death is, is not an honest exegesis of the Scripture.
Because of the hardening of people hearts..
"He said to them, ‘Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so’” (v. 8). "..
- Matthew 19:1–8
And yes your verses on the saved n unsaved spouse are correct but for 2 saved people
Sorry the following excerpt is so long but i thought it applied..
Though He has made a few excursions into Gentile areas (Matt. 8:28–34; 15:21–39), Jesus’ roughly three years of public ministry have thus far been confined mostly to the region of Galilee (4:12–25; 9:1–7; 10:5–42; 17:24–27). But we see now that He has left Galilee for Judea (19:1–2), the place where His time among His disciples will conclude with His death, resurrection, and ascension.
Upon arriving in Judea, Jesus meets some Pharisees who, as we have come to expect (12:1–14; 15:1–20), seek to test Him once more. Now the issue is divorce, and the Pharisees’ question (19:3) is rooted in the controversy over marriage in their day. First-century Jews interpreted Deuteronomy 24:1–4, which allows for divorce on the grounds of “indecency,” in two major ways. Rabbi Hillel and his students understood “indecency” liberally, allowing a husband to divorce his wife for anything not up to snuff, even the quality of her cooking. More conservative were Rabbi Shammai and his disciples. They generally read the divorce-permitting ground of “indecency” as lewd sexual behavior. Even so, Shammai allowed those who divorced for other reasons to remarry. For reasons of their own, the Pharisees want to know whose view Jesus prefers.
However, the starting point for a marriage discussion cannot be the argument as to what constitutes lawful grounds for divorce. As Christ teaches, we must look first to God’s original intent for marriage: a lifelong bond between one man and one woman (Matt. 19:4–6; see Gen. 2:24). The rabbinic debate was concerned primarily with how one may exit the marriage covenant. Both schools agreed that the old covenant law made a provision for divorce. Yet they differed as to what the provisions were. Divorce is permitted due to the fall, something the Father graciously allows in cases when sin has grievously shattered the union of husband and wife (v. 8). God permits divorce in select circumstances to help us endure some effects of sin and the broken relationships it produces. Had evil not entered the world, there would be no broken relationships, and hence, no divorce.
Coram Deo
John Calvin says that God “did not lay down a law about divorces, so as to give them the seal of his approbation, but as the wickedness of men could not be restrained in any other way, he applied what was the most admissible remedy.” Many of God’s laws are concessions to contain the effects of sin, and we should be grateful that in His grace the Lord seeks to mitigate the damaging power of evil. May our deeds be pure so that their effects never need to be contained."
Passages for Further Study
Ezra 9–10
Proverbs 18:22; 19:14
Malachi 2:10–16
Mark 10:1–9
"He said to them, ‘Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so’” (v. 8). "..
- Matthew 19:1–8
And yes your verses on the saved n unsaved spouse are correct but for 2 saved people
Sorry the following excerpt is so long but i thought it applied..
Though He has made a few excursions into Gentile areas (Matt. 8:28–34; 15:21–39), Jesus’ roughly three years of public ministry have thus far been confined mostly to the region of Galilee (4:12–25; 9:1–7; 10:5–42; 17:24–27). But we see now that He has left Galilee for Judea (19:1–2), the place where His time among His disciples will conclude with His death, resurrection, and ascension.
Upon arriving in Judea, Jesus meets some Pharisees who, as we have come to expect (12:1–14; 15:1–20), seek to test Him once more. Now the issue is divorce, and the Pharisees’ question (19:3) is rooted in the controversy over marriage in their day. First-century Jews interpreted Deuteronomy 24:1–4, which allows for divorce on the grounds of “indecency,” in two major ways. Rabbi Hillel and his students understood “indecency” liberally, allowing a husband to divorce his wife for anything not up to snuff, even the quality of her cooking. More conservative were Rabbi Shammai and his disciples. They generally read the divorce-permitting ground of “indecency” as lewd sexual behavior. Even so, Shammai allowed those who divorced for other reasons to remarry. For reasons of their own, the Pharisees want to know whose view Jesus prefers.
However, the starting point for a marriage discussion cannot be the argument as to what constitutes lawful grounds for divorce. As Christ teaches, we must look first to God’s original intent for marriage: a lifelong bond between one man and one woman (Matt. 19:4–6; see Gen. 2:24). The rabbinic debate was concerned primarily with how one may exit the marriage covenant. Both schools agreed that the old covenant law made a provision for divorce. Yet they differed as to what the provisions were. Divorce is permitted due to the fall, something the Father graciously allows in cases when sin has grievously shattered the union of husband and wife (v. 8). God permits divorce in select circumstances to help us endure some effects of sin and the broken relationships it produces. Had evil not entered the world, there would be no broken relationships, and hence, no divorce.
Coram Deo
John Calvin says that God “did not lay down a law about divorces, so as to give them the seal of his approbation, but as the wickedness of men could not be restrained in any other way, he applied what was the most admissible remedy.” Many of God’s laws are concessions to contain the effects of sin, and we should be grateful that in His grace the Lord seeks to mitigate the damaging power of evil. May our deeds be pure so that their effects never need to be contained."
Passages for Further Study
Ezra 9–10
Proverbs 18:22; 19:14
Malachi 2:10–16
Mark 10:1–9
S
i was commenting on the handful of posts that you made where you cited 1 Corinthians 7:15 and said that if a person cheats on their spouse, the marriage covenant is broken and they are free to remarry.
I was pointing out that you were taking that verse out of context and your position contradicts other parts of the Word of God.
I was pointing out that you were taking that verse out of context and your position contradicts other parts of the Word of God.
@selfdissolving
It USED to be that making a covenant under God included sheddimg of blood (often a sacrifice) and changing of names (as God gave) ..same with a marriage covenant..there was blood shed by a virgin bride and her name chamged (took on her husbands last name as he was now the spiritual leader over her)..of course..in TODAYS society..theres not a lot of virgin brides and a lot of hardening hearts..
AND to go a step further..as the plan of salvation includes the "being washed and made clean" by Jesus (the sacrifice) blood AND we are given NEW names.."CHRISTians"
It USED to be that making a covenant under God included sheddimg of blood (often a sacrifice) and changing of names (as God gave) ..same with a marriage covenant..there was blood shed by a virgin bride and her name chamged (took on her husbands last name as he was now the spiritual leader over her)..of course..in TODAYS society..theres not a lot of virgin brides and a lot of hardening hearts..
AND to go a step further..as the plan of salvation includes the "being washed and made clean" by Jesus (the sacrifice) blood AND we are given NEW names.."CHRISTians"