Category Archives: Marriage and Divorce

On the difficulties of being married to a (sold-out) minister of Elohim

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Genesis 22:19; 23:2, Abraham dwelt at Beersheba…Sarah died in…Hebron. At this point, Abraham and Sarah lived in two separate towns some 26 miles apart. Why was this? The Scriptures doesn’t say, so we can only speculate. Perhaps the trial of Abraham’s faith in the previous chapter where YHVH asked him to sacrifice Isaac and Abraham’s compliance to do so put such a strain on their marriage that they separated. Perhaps the idea that YHVH would ask Abraham to sacrifice their only son was so hard for Sarah to believe that she questioned whether Abraham had even heard correctly from YHVH about this. Whatever the case, following YHVH can be tough on marriages and families as Yeshua notes in Matthew 10:34–39. Sometimes families split as a result. Abraham wasn’t unique in his situation.

Ministry is tough on marriages. Often YHVH has his servants perform difficult if not nearly impossible tasks requiring superhuman faith and obedience. In a marriage, it is not uncommon for one person to be more committed to serving YHVH than the other. This difference can result in a differential between the two parties resulting in a split or divergence of commitments, viewpoints, levels of faith and devotion to YHVH. In light of the fact that some ministry assignments are dangerous or can bring on severe trials, persecution or tribulation, sometimes this may be too much for the weaker, less committed party to bear, and there is a separation in the marriage.

In Exodus 4:24–26, in all likelihood, Zipporah and Moses split up over YHVH’s request to circumcise their two sons, for we never hear of Zipporah again, except that Moses had sent her away (Exod 18:2). Some Bible scholars take this mean that he put her away or divorced her (likely because of her refusal to follow him onto the mission field). Later, we find Moses remarrying a Cushite woman (who was likely black; Num 12:1).

David had to leave his first wife Michal, the daughter of Saul, because she despised him for dancing before YHVH’s ark of the covenant (2 Sam 6:14–16, 23).

The situation with the prophet Hosea is notable, as well, in this regard. YHVH required him to marry a wife of harlotry as part of his spiritual walk, so that he would better understand the experience of YHVH who was married to the adulterous nation of Israel. Hosea didn’t even know whether the children born to his wife were his own, or those of another man, yet he was to love her unconditionally anyway.

In the apostolic era, we hear virtually nothing about the wives of the apostles. This in no way indicates that their marriages were troubled, but one can only wonder given the rigors of the spiritual assignment YHVH had given them.

Paul is a case in point. He was likely married, since it would have been uncommon for someone of his spiritual stature to not to have been married in the Hebraic culture in which he lived, yet no mention of his wife is made. At the same time, he mentions a thorn in the flesh to buffet him and to keep him humble (2 Cor 12:7). On can only wonder if this isn’t a reference to a difficult marriage situation. Perhaps his wife became antagonistic at his conversion to Yeshua resulting in his leaving the prestigious and affluent life of the religious elite of his day, and counting his past life as dung (Phil 3:8). This may have been too much for her to bear.

The sad story of Methodist founder John Wesley’s marriage

From an article in Christianity Today (https://www.christiantoday.com/article/the-sad-story-of-methodist-founder-john-wesleys-marriage/129376.htm) on 24 May 2018

May 24th marks the day an Anglican priest named John Wesley had a spiritual experience that changed his life, and arguably transformed the church. It’s a truly ‘heart-warming’ day that celebrates the power of conversion and Wesley’s fervent Methodist legacy, but many don’t know a more sombre side to Wesley’s life: his tense and allegedly violent relationship with his wife.

The day is also known as Aldersgate Day, named after the part of London where Wesley had his strange spiritual experience. An Anglican minister, Wesley was a fervent priest but had increasingly been overcome by melancholy and doubt.

On the morning of May 24, 1738, he opened his Bible to read the words: ‘There are given unto us exceeding great and precious promises, even that ye should be partakers of the divine nature.’ Later that day he attended a church service in Aldersagte, where he heard a reading from Reformer Martin Luther’s Preface to the Epistle to Romans.

Then, in Wesley’s words: ‘While he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.’

Inspired with assurance, John went on with his brother Charles to pioneer the radical movement of Methodism, spreading evangelical revival across the country and the world. But John’s fervent faith also caused profound problems for his marriage in later life: he is believed to have suffered domestic abuse from his wife.

As Lex Loizides explains for Church History Review, Wesley’s marriage to Molly Vazeille in 1751 didn’t begin as a  romance, and had filled his brother Charles Wesley with dread.

The dread was appropriate, because in just a few years the couple would be locked in tense conflict. Wesley was increasingly distant from his wife due to his preaching itinerary, while Molly – wrongly – suspected infidelity and struggled with Wesley’s frequent correspondence with other women. Since she was left at home for weeks at a time, but was allowed to open Welsey’s post, she saw letters from many of her husband’s admirers.

She grew antagonistic to Wesley, wrote critical letters and spied on him, accused him of adultery and gave Wesley’s enemies material with which to slander him.

As Lex Loizides explains for Church History Review, Wesley’s marriage to Molly Vazeille in 1751 didn’t begin as a  romance, and had filled his brother Charles Wesley with dread.

The dread was appropriate, because in just a few years the couple would be locked in tense conflict. Wesley was increasingly distant from his wife due to his preaching itinerary, while Molly – wrongly – suspected infidelity and struggled with Wesley’s frequent correspondence with other women. Since she was left at home for weeks at a time, but was allowed to open Welsey’s post, she saw letters from many of her husband’s admirers.

She grew antagonistic to Wesley, wrote critical letters and spied on him, accused him of adultery and gave Wesley’s enemies material with which to slander him.

Wesley wasn’t particularly charitable either, and once sent an unflinching message demanding Molly be content and submit: ‘Know me and know yourself. Suspect me no more, asperse me no more, provoke me no more: do not any longer contend for mastery…be content to be a private insignificant person, known and loved by God and me.’

Content she did not become. John Hampson of Manchester wrote that he ‘once entered a room unannounced to find Molly dragging her husband across the floor by his hair’. But John could be violent with his words, once writing: ‘If you were buried just now, or if you had never lived, what loss would it be to the cause of God?’

After years of conflict, Molly eventually left her husband and didn’t return, in 1771. Wesley famously wrote in his journal, in his only comment on his marriage: ‘I did not forsake her, I did not dismiss her, I will not recall her.’

It’s a sad story that shows neither of the couple in a good light. It may shock that the preacher was the victim of domestic violence, but it might be argued that he was ambitious and unkind in hoping for a happy marriage and contented wife, when he was never at home and perhaps temperamentally unsuited for marriage anyway.

Wesley’s marriage is a reminder that even ‘spiritual heroes’ and are vulnerable to profound personal unhappiness. Marriage is a serious matter, and as the liturgy reminds us, is not to be taken lightly.

 

The Gospels Decoded—Prophetic Pictures of End Time Events

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The Faith of a Gentile Woman

Matthew 15:21–28, “Then Yeshua went away from there, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, ‘Have mercy on me, O Master, Son of David; my daughter is grievously demonized.’ But he answered her not a word. And his disciples came and besought him, saying, ‘Send her away, for she cries after us.’ But he answered and said, ‘I am not sent but unto the lost sheep of the house of Israel.’ Then came she and worshipped him, saying, ‘Master, help me.’ But he answered and said, ‘It is not suitable to take the children’s bread, and to cast it to dogs.’ And she said, ‘Truth, Master, yet the dogs eat of the crumbs which fall from their masters’ table.’ Then Yeshua answered and said unto her, ‘O woman, great is your faith. Be it unto you even as you desire.’ And her daughter was made whole from that very hour.” 

Prophetic Points to Analyze

  • verse 21— coasts
  • verse 22— Son of David
  • verse 23— send her away
  • verse 24— I am not sent but unto the lost sheep of the house of Israel
  • verse 25— came she and worshipped him
  • verse 26— the children’s bread
  • verse 27— crumbs which fall from their master’s table
  • verse 28— made whole

The Canaanite woman in this story is a non-Israelite Gentile who recognized that Yeshua was the Messiah, Son of David. She, like Rahab of Jericho and Ruth the Moabitesse, had accepted the Elohim of Israel, and she even put her faith in Yeshua, Israel’s Messiah. 

In faith, this woman recognized that part of the Messiah’s mission was to exercise dominion over and eradicate from this earth every vestige of satanic influence, while simultaneously advancing the kingdom of Elohim. Indeed, we find prophesied in the Book of Revelation Satan’s demise, his removal from this earth and his confinement to the bottomless pit at the return of Yeshua and the establishment of Yeshua’s millennial kingdom (Rev 20:1–3).

At his first advent, it was Yeshua’s mission to preach the good news of the kingdom of heaven, and to begin establishing the kingdom of Elohim on earth (Matt 4:17)—a mission that his disciples were to continue after his ascension. 

Furthermore, the Scriptures teach us that Yeshua and his disciples preached that the “kingdom of heaven was at hand” (Matt 4:17), and that it was near because the sick were being healed and the demonized delivered (Luke 10:9; 11:20). The kingdom of heaven was “among them” (Luke 17:21) through the work and person of Yeshua, and through the fact that the saints are being “translated into the kingdom of his [Elohim’s] dear Son” (Col 1:13; 1 Thess 2:12). 

This is what Yeshua and his disciples taught, and what those who followed him believed including any formerly non-Israelites Gentiles, such as the Canaanite woman in this story. Upon acknowledging Yeshua as their Redeemer, these Gentiles are no longer strangers or aliens to the nation of Israel, but become grafted into the commonwealth of Israel and the blessed beneficiaries of the divine covenants of Israel (Eph 2:11–19.

As noted throughout this book, we see that Yeshua’s primary target group was the “lost sheep of the house of Israel.” Yet the good news message never precluded non-Israelite Gentiles from sojourning with Israel and becoming grafted into the nation and the covenantal promises YHVH made to them (Exod 12:48; Num 9:14; Eph 2:11–19; Rom 11:13–24).

Bread on the masters table metaphorically represents the Word of Elohim, the instructions, teachings or precepts of Elohim (i.e., the Torah) given to Israel to live by. It also points to Yeshua, the Living Torah-Word of Elohim (Matt 4:4; John 1:1, 14; 6:48–58). Yet there has always been a righteous “Gentile” remnant that has been attracted to the glorious light of the Torah-truth of Elohim (Isa 60:1ff). Such was the case with Joseph’s wife, Rahab, Ruth and the mixed multitude that left Egypt with the Israelites (Exod 12:38). Even in our day, many Christian (non-Israelite“Gentile”) believers have been feeding from the spiritual crumbs that have been falling from YHVH’s banqueting table, which David references in Psalm 23:5. These Gentiles have received salvation, deliverance and hope, yet, in a state of being somewhat detached from the Hebraic roots of their faith, they have not realized the fullness and richness of the gospel message. They have become grafted into the olive tree of Israel and are now Israelites in the eyes of YHVH Elohim.

Yeshua referred to this Canaanite woman from the area of Tyre and Sidon as a “little dog” (Matt 15:26). He contrasted this non-Israelite woman with the ten tribes of the lost sheep of the house of Israel (verse 24), which was his mission to regather (Matt 10:5–6). The woman, in great faith, replied that even dogs were allowed to feed from the master’s table and therefore benefit from the spiritual food, salvation and healing available through the Jews and the Jewish Messiah (verses 22 and 27). Upon seeing her great faith and perspicacity, Yeshua granted her the request that he heal her demonized daughter (verse 28).

Furthermore, Tyre and Sidon were cities of Phoenecia, and not part of geographical Israel. This woman of Canaan may have been an Israelite dwelling in the land of the Gentiles, or she may have been a non-Israelite Gentile. Whatever the case, she had a knowledge of the Hebrew Scriptures and knew who the Messiah was and that his mission would be to heal the sick and to go primarily to Israel and not specifically to the non-Israelite Gentiles. 

What can we learn from this encounter between Yeshua and the Phoenician woman? First, there will be those of the non-Israelite Gentile nations who will have a heart for the Messiah and will seek him for spiritual healing. Second, some Israelites will want to keep Messiah for themselves and will hinder the non-Israelite Gentiles from coming to faith in Messiah. Third, Yeshua had a heart for and was willing to minister to those Gentiles who had faith in him. Fourth, some of those who are non-Israelite Gentiles will be demonized and need deliverance at the hands of the Messiah, the Anointed One. This whole story shows the loving grace of our Savior for everyone and that he is not willing that anyone should perish, but that all should come to him in repentance (2 Pet 3:9).

This Gospel account teaches us that the message of the gospel—a message of great hope, deliverance, salvation and life—is not confined to the biological nation of Israel alone, but is a message of hope for all peoples throughout the world. As such, all peoples everywhere are called to become part of Israel.

What You Can Do

Do you feel as if you have been feeding from the spiritual crumbs and leftovers in your spiritual associations? Have you wanted to be an Israelite, or felt a spiritual affinity with the people of Israel, but have believed what your spiritual teachers have told you—that you are a Gentile, and always will be one? Well, it is time to believe the Word of Elohim, which clearly states that if you are redeemed by the blood of Yeshua, you are no longer a Gentile, that is, one who is without Elohim and without hope (Eph 2:11–19). You are now a redeemed Israelite and a literal child or descendant of Abraham, and as such, you are entitled to the full rights and privileges of an Israelite (Gal 3:26–29). As such, you will enter the New Jerusalem through one of the twelve gates named after the twelve tribes of Israel; there is no gate labelled “Gentile” (Rev 21:12)! So now it is time for you to have faith like the Canaanite woman, and claim what is yours and what the Father wants to give to you!

Yeshua Feeds Four Thousand

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The Real Purpose for Divorce Under Torah

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Deuteronomy 24:1, Write her a bill of divorcement. Divorce laws and a bill of divorcement (Heb. get)is the subject of this passage. This verse forms the basis of the divorce laws of the Torah and the actual get or bill of divorce, which was a written document that a husband gave to his wife because of some immoral activity on her part (The ArtScroll Stone Edition Chumash, p. 1058). The subject of divorce and remarriage is a large subject and is beyond the scope of this present work, yet it is interesting to note that Moses himself, the one who YHVH used to pen the Torah, was very likely divorced and remarried. (We have discussed this subject in Parashat Yitro.) YHVH himself divorced Israel and gave her a get because of her unfaithfulness to him, though he never remarried. (See the teaching below.)

Deuteronomy 24:1–4, Natan’s Notes on the Biblical Reasons for Divorce

Divorce and remarriage is a highly controversial topic due to the emotional nature and its prevalence in society.  Thus arriving at a balanced biblical perspective is not always easy. Those who advocate divorce and as well as those who are against it have their favorite scriptures that justify their position, while each side tends to overlooks the Scriptures that disagree with them. In this study, we will look at one aspect of divorce and the reasons that Scripture permitted it under certain circumstances. To be sure, this is a delicate subject that affects the lives of countless people.

  • Jeremiah 3:14, After YHVH divorced Israel (v. 8), he was still married to her. What’s going on here? Even though YHVH divorced Israel, he still considers himself married to her because he had made a covenantal vow with Israel, and vows can’t be broken (except by death or under very stringent requirements). Period.
  • Look at Hosea 1:2 cp. 3:1–3. Hosea’s actions toward Gomer, his adulterous wife, is an example of YHVH’s unfailing love for is Israel, who was his spiritual adulterous wife. Marriage is a covenant vow that when broken by adultery requires the death penalty for the offending party. Gomer committed adultery. Yet Hosea brought her back and redeemed her from adultery. He loved her unconditionally and laid his life down for her (as YHVH does for us, see Eph 5:28).
  • Deuteronomy 24:1 cannot be used as a justification for divorcing under just any circumstances. Only if the wife has committed or is committing sexual immorality (in Hebrew ervah) can her husband put her away. A bill of divorcement, in Hebrew called a get, must first be issued for the purposes of restoring the immoral woman. One cannot put their wife away for any reason. Even Yeshua confirmed this in Matthew 5:32. Ideally, according to the Torah and to Yeshua, some sexual immorality (in Hebrew ervah)has to have been committed for a man legally to divorce his wife according to the Torah-law. I inserted the word ideally because there are seldom ideal situations in life, and humans rarely live up to YHVH’s ideal moral and spiritual standards. As such, Yeshua admits that the Torah as administered by Moses allowed for divorce to occur, sadly, because of the hardness of human hearts (Matt 19:8). What does “hardness of heart” mean? Scripture doesn’t say. The following is simply my speculation on what this means. For example, I would not expect one to be required to stay married if several severe conditions existed such as physical abuse, criminality, drug addictions, abandonment, total dereliction of responsibilities or extreme heathenism. Such sins make it all but impossible for a righteous person to remain in such a spousal relationship. A spouse who is practicing such has violated their contractual marriage vows and thus there legally and technically is no marriage. A believer shouldn’t be forced to remain in such a relationship. Having said this, it is the saint’s duty, as much as possible, to vet out a prospective mate before marrying them to ensure that they have never been involved nor are currently involved in such activities. One should only marry an Elohim-fearing, commandment-keeping, born again faithful believer in Yeshua the Messiah, who has a long fruit-bearing track record of such a lifestyle. Again, this is Natan Lawrence speaking, not Scripture, but it is my best understanding of scriptural principles as they relate to marriage and divorce.
  • Marriage between two believers is a vow with YHVH. Marriage between two unbelievers is something else. It is simply an agreement or contract between two people. Maybe YHVH is part of it, maybe he is not. It all depends on the vows and the situation. 
  • Deuteronomy 24 is not a permission to divorce and to remarry. Rather it is a judgment because of sin. It must be viewed in this manner. YHVH’s Torah-laws, statutes and ordinances are for when things go well. The judgments of Torah, on the other hand, were for when things went wrong. A judgment was meted out because some Torah-law had been broken and now a solution to the problem had to be found or worked out within the framework of Torah. This is the situation Deuteronomy 24 is dealing with respect to the marriage covenant that has been violated. A get was a temporary legal measure to protect the adulterous woman from stoning, so that the marriage could be restored.
  • In the Torah, divorce was to be a temporary situation to bring the sinning wife to repentance and to restore YHVH’s perfect ideal of marriage—to restore order back into the home, to heal the family structure. If the sinning wife refuses to repent and remarries (Deut 24:2–3), and continues in her sin and she becomes divorced again or if her second husband dies, then this severs the marriage covenant permanently. This act on her part renders the marriage covenant null and void forever.
  • Again, a bill of divorcement or a get under the Torah was a temporary legal measure to protect the adulterous woman from stoning, so that the marriage could be restored. Matthew 1:19 demonstrates this. Joseph acted righteously in not putting Miriam (Mary), his pregnant betrothed wife, away, which could have resulted with her being stoned to death. By all outward appearances, she was guilty of adultery, but Joseph’s act of mercy was an example of his exercising mercy over judgment. It ended up that she was pregnant not by a man, but by the Spirit of Elohim resulting in the birth of Yeshua the Messiah. Thus Joseph’s act of mercy spared the Messiah from potential death.
  • In Malachi 2:10–17, YHVH addresses the issue of divorce. Here the prophet speaking for YHVH is discussing the treacherous nature and misuse of divorce, which is one of the reasons YHVH says he hates divorce (v. 16). This is because divorce often results in treacherous dealings between people (vv. 10–11, 14), it violates and profanes a sacred covenant (vv. 10), and it profanes the holy institution of marriage, which YHVH loves (v. 11), because it is often the result of adultery (vv. 11–12), and adultery leading to divorce often causes a man to leave the wife of his youth (v. 14) thus breaking the oneness of marriage (v. 15), and divorce covers one’s garments with violence (v. 16). Again, for these reasons, YHVH hates divorce, which is why he refers to it as “evil” and unjust (v. 17).
  • According to YHVH’s Torah standard, the righteous are to care for widows and orphans, not to create them as a result of the misuse of Torah’s laws regarding divorce.
  • In Matthew 5:32, Yeshua’s words fit into the above context. Only, ideally under the strictest standards of the Torah, for sexual immorality is divorce permissible. Otherwise divorce is unlawful, since the couple is legally still married and a bill of divorce (in Hebrew, called a get) is simply a temporary measure for the purpose of reconciling the couple and bringing the marriage back together.
  • In Matthew 19:3, when Yeshua mentions divorce “for just any reason,” he is referring to the Pharisaical schools of Beit Shamai and Beit Hillel of the time. The Pharisees that came to him asking the question were from School of Hillel. Yeshua is taking the Beit Shamai conservative position as was the case when John the Baptist took Herod to task for his adultery. Verse 8 shows that there is a provision for divorce but it is not YHVH’s perfect will. Rather it is a judgement and an indictment against carnal men.
  • Again, in 1 Corinthians 7:10–11, we see that the primary purpose of divorce is for reconciliation of the marriage, not so that one can justify themselves in getting out of a less than ideal marriage in order to fetch themselves another spouse. Divorce and remarriage, as millions of people will attest to, causes a shipload of unintended negative consequences on the lives of many people and often for generations to come. It is something to be avoided if at all possible.
 

The Biblical Reasons for Divorce

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Divorce and remarriage is a hot topic to discuss, and arriving at a balanced biblical perspective is not always easy. Those who advocate divorce and as well as those who are against it have their favorite scriptures that justify their position, while each side tends to overlooks the Scriptures that disagree with them. In this study, we will look at one aspect of divorce and the reasons that Scripture permitted it under certain circumstances. To be sure, this is a delicate subject that affects the lives of so many people.

Deuteronomy 24

Deuteronomy 24:1, Write her a bill of divorcement. Divorce laws and a bill of divorcement (Heb. get)is the subject of this passage. This verse forms the basis of the divorce laws of the Torah and the actual get or bill of divorce, which was a written document that a husband gave to his wife because of some immoral activity on her part (The ArtScroll Stone Edition Chumash, p. 1058). The subject of divorce and remarriage is a large subject and is beyond the scope of this present work, yet it is interesting to note that Moses himself, the one who YHVH used to pen the Torah, was very likely divorced and remarried. (We have discussed this subject in Parashat Yitro.) YHVH himself divorced Israel and gave her a get because of her unfaithfulness to him, though he never remarried. (See the teaching below.)

The Real Purpose for Divorce Under Torah

Deuteronomy 24:1–4, Natan’s Notes on the Biblical Reasons for Divorce

  • Jeremiah 3:14, After YHVH divorced Israel (v. 8), he was still married to her. What’s going on here? Even though YHVH divorced Israel, he still considers himself married to her because he had made a covenantal vow with Israel, and vows can’t be broken (except by death or under very stringent requirements). Period.
  • Look at Hosea 1:2 cp. 3:1–3. Hosea’s actions toward Gomer, his adulterous wife, is an example of YHVH’s unfailing love for is Israel, who was his spiritual adulterous wife. Marriage is a covenant vow that when broken by adultery requires the death penalty for the offending party. Gomer committed adultery. Yet Hosea brought her back and redeemed her from adultery. He loved her unconditionally and laid his life down for her (as YHVH does for us, see Eph 5:28).
  • Deuteronomy 24:1 can’t be used as a justification for divorcing under just any circumstances. Only if the wife has committed or is committing sexual immorality (in Hebrew ervah) can her husband put her away. A bill of divorcement, in Hebrew called a get, must first be issued for the purposes of restoring the immoral woman. One cannot put their wife away for any reason. Even Yeshua confirmed this in Matthew 5:32. Ideally, according to the Torah and to Yeshua, some sexual immorality (in Hebrew ervah)has to have been committed for a man legally to divorce his wife according to the Torah-law. I inserted the word ideally because there are seldom ideal situations in life, and humans rarely live up to YHVH’s ideal moral and spiritual standards. As such, Yeshua admits that the Torah as administered by Moses allowed for divorce to occur, sadly, because of the hardness of human hearts (Matt 19:8). What does “hardness of heart” mean? Scripture doesn’t say. The following is simply my speculation on what this means. For example, I would not expect one to be required to stay married if several severe conditions existed such as physical abuse, criminality, drug addictions, abandonment, total dereliction of responsibilities or extreme heathenism. Such sins make it all but impossible for a righteous person to remain in such a spousal relationship. A spouse who is practicing such has violated their contractual marriage vows and thus there legally and technically is no marriage. A believer shouldn’t be forced to remain in such a relationship. Having said this, it is the saint’s duty, as much as possible, to vet out a prospective mate before marrying them to ensure that they have never been involved nor are currently involved in such activities. One should only marry an Elohim-fearing, commandment-keeping, born again faithful believer in Yeshua the Messiah, who has a long fruit-bearing track record of such a lifestyle. Again, this is Natan Lawrence speaking, not Scripture, but it is my best understanding of scriptural principles as they relate to marriage and divorce.
  • Marriage between two believers is a vow with YHVH. Marriage between two unbelievers is something else. It is simply an agreement or contract between two people. Maybe YHVH is part of it, maybe he is not. It all depends on the vows and the situation. 
  • Deuteronomy 24 is not a permission to divorce and to remarry. Rather it is a judgment because of sin. It must be viewed in this manner. YHVH’s Torah-laws, statutes and ordinances are for when things go well. The judgments of Torah, on the other hand, were for when things went wrong. A judgment was meted out because some Torah-law had been broken and now a solution to the problem had to be found or worked out within the framework of Torah. This is the situation Deuteronomy 24 is dealing with respect to the marriage covenant that has been violated. A get was a temporary legal measure to protect the adulterous woman from stoning so that the marriage could be restored.
  • In the Torah, divorce was to be a temporary situation to bring the sinning wife to repentance and to restore YHVH’s perfect ideal of marriage—to restore order back into the home, to heal the family structure. If the sinning wife refuses to repent and remarries (Deut 24:2–3), and continues in her sin and she becomes divorced again or if her second husband dies, then this severs the marriage covenant permanently. This act on her part renders the marriage covenant null and void forever.
  • Again, a bill of divorcement or a get under the Torah was a temporary legal measure to protect the adulterous woman from stoning, so that the marriage could be restored. Matthew 1:19 demonstrates this. Joseph acted righteously in not putting Miriam (Mary) his pregnant betrothed wife away, which could have resulted with her being stoned to death. By all outward appearances, she was guilty of adultery, but Joseph’s act of mercy was an example of his exercising mercy over judgment. It ended up that she was pregnant not by a man, but by the Spirit of Elohim resulting in the birth of Yeshua the Messiah. Thus Joseph’s act of mercy spared the Messiah from potential death.
  • In Malachi 2:10–17, YHVH addresses the issue of divorce. Here the prophet speaking for YHVH is discussing the treacherous nature and misuse of divorce, which is one of the reasons YHVH states that he hates divorce (v. 16). This is because divorce often results in treacherous dealings between people (vv. 10–11, 14) and it violates and profanes sacred covenants (vv. 10), it profanes the holy institution of marriage, which YHVH loves (v. 11), because it is often the result of adultery (vv. 11–12), and adultery leading to divorce often causes a man to leave the wife of his youth (v. 14) thus breaking the oneness of marriage (v. 15), and divorce covers one’s garments with violence (v. 16). Again, for these reasons, YHVH hates divorce, and why he refers to it as “evil” and unjust (v. 17).
  • According to YHVH’s Torah standard, the righteous are to care for widows and orphans, not to create them as a result of the misuse of Torah’s laws regarding divorce.
  • In Matthew 5:32 Yeshua’s words fit into the above context. Only, ideally under the strictest standards of the Torah, for sexual immorality is divorce permissible. Otherwise divorce is unlawful, since the couple is legally still married and a bill of divorce (a get) is simply a temporary measure for purposes of reconciliation the couple and bringing the marriage back together.
  • In Matthew 19:3, when Yeshua mentions divorce “for just any reason,” he is referring to the Pharisaical schools of Beit Shamai and Beit Hillel of the time. The Pharisees that came to him asking the question were from School of Hillel. Yeshua is taking the Beit Shamai conservative position as was the case when John the Baptist took Herod to task for his adultery. Verse 8 shows that there is a provision for divorce but it is not YHVH’s perfect will. Rather it is a judgement and an indictment against carnal men.
  • Again, in 1 Corinthians 7:10–11, we see that the primary purpose of divorce is for reconciliation of the marriage, not so that one can justify themselves in getting out of a less than ideal marriage in order to fetch themselves another spouse. Divorce and remarriage, as millions of people will attest to, causes a shipload of unintended negative consequences on the lives of many people and often for generations to come. It is something to be avoided if at all possible.

Deuteronomy 24:4, Her first husband who divorced her shall not take her again to become his wife.The prophetic implications of this are astounding in light of YHVH’s divorce of unfaithful Israel and his eventual remarriage to her. The whole message of the gospel and Yeshua’s death on the cross relate to this verse. (See the teaching below.)

 

Natan’s Commentary on the Song of Solomon—A Marriage Made in Heaven!

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How many times have you read the Song of Solomon? Probably not too many. What do you do this book? How do you interpret it? What’s the significance of it to the life of the redeemed believer? Is it merely a flowery Hebraic love poem or does it contain some hidden, deeper spiritual message? Bible commentators have various views on the meaning and significance of this little book. Most Bible students kind of leave it alone assigning it to the category of somewhat irrelevant Hebraic love poetry, and there it sits, gathering dust on the shelf as we’re not sure what to do with it. Well, it’s time to take his book down off the shelf and blow the dust off it and examine it through enlightened eyes to see what wonderful, hidden, deep spiritual mysteries and truths it contains with regard to our common salvation.

Many years ago, YHVH revealed to me the hidden message behind the Song of Solomon. It has to do with the betrothal, wedding and the happy married life of YHVH Elohim/Yeshua and his bride—redeemed Israel, or the Israel of Elohim as Paul describes the saints in Galatians 6:16. This is the story, the spiritual journey of not only a nation—redeemed Israel, but of the individual as well. You can plug yourself into the continuum of this odyssey.

I’ve been sitting on this commentary for twelve or thirteen years, and this is the first time that I’ve published it. I pray that it blesses you.

The Song of Solomon—The Outline of the Song of Solomon as It Relates to the Biblical Hebrew Wedding

The Three Main Phases to the Jewish Wedding and the Biblical Feasts

1) Betrothal (Shitre Erusin) – Passover, Unleavened Bread and Pentecost

2) Consummation and the Wedding Feast (Nesuim) – The Feast of Trumpets, Day of Atonement and Feast of Tabernacles 

3) Together for Eternity (Olam Haba) – The Eighth Day picturing the New Jerusalem

Overview of the Song of Solomon: The Three Main Phases and Sub-Phases of the Wedding in the Song of Solomon

Song 1:1–3:5 — The Betrothal Phase (Erusin)

a) The Ketubah. The young man prepares a marriage contract or covenant which he presents to the young woman and her father called a ketubah (writing). This is a formal written document which stipulates the terms of the proposal he is making.

b) The Bride’s Price or Mohar. This is the price the young man is willing to pay the father for the father’s permission for the young man to marry his daughter.

c) The Cup of Acceptance. If the marriage contract and the bride’s price are acceptable to the father, the young man would pour a cup of wine for his intended and would hold it out to her. If she would accept it and drink it then this would be her acceptance of his proposal. The bridegroom would then prepare for the joyous occasion of the upcoming marriage by bringing gifts for his beloved which would be tokens of his love for her. After the young man left to return to his father’s home, the bride would begin to prepare herself for the upcoming marriage ceremony. She would start with a ceremonial cleansing (or mikveh) whereby she would purify herself in preparation for her husband. At this point the young couple were betrothed.

The Preparation Phase

a) The groom would go to prepare a place for her. Though the couple was legally bound in marriage they would not cohabit. The groom would return to his father’s house and begin to prepare a wedding (honeymoon) chamber for his wife. This process would take up to a year or more. Only when the father of the groom would approve that the chamber was ready would the groom be released to get his bride.

b) The bride would make herself ready. While the groom was preparing a place for his bride, she would be busy preparing herself by making herself beautiful. When the young bride would leave the house she would wear a veil to show that she was “spoken for” and that she was no longer available since she was “bought with a price”. She was consecrated to her bridegroom.

Song 3:6–6:1 — The Reunion Phase

a) Upon receiving word from the father the wedding chamber was complete, the groom would steal away to fetch his bride. She would not know the day or the hour of his coming, so she had to be continually ready for his arrival. She had to be ready at a moment’s notice. She and her bridesmaids had to make sure they had plenty of oil in their lamps in case he came at night.

b) Coming for the bride. The coming of the groom would be a surprise to the bride. He would come accompanied by his two groomsmen (or two witnesses). When the wedding party would get close to the bride’s house they would give a shout and blow the ram’s horn (shofar) to let the bride know they were coming. They would charge right into the house and carry off the bride and bridesmaids.

Song 3:6–8:4 — The Wedding Phase or Nuptials (Nesuim)

c) The wedding party would arrive at the groom’s father’s house where the newlyweds would enter the wedding chamber and consummate the marriage and honeymoon for seven days. This established their covenant union. During intercourse, blood is spilled proving that the bride was a virgin.

The Celebration Phase

The celebration would last for seven days while the newlyweds are in celebrating their honeymoon. Following this would be the marriage supper which is given in honor of the newlyweds. 

Song 8:5–14 — Eternity Together (Olam Haba)

The newly married couple begins life together.

Erusin/Betrothal/Engagement or Kidushim (i.e. becoming set-apart) (Song 1:1–3:5)

Natan’s Commentary on the Song of Solomon

In this section, the bride and bridegroom are falling in love; getting to know each other, have minimal contact, and are separated from each other except for brief rendezvous.

The Betrothal Phase (Erusin) Part 1—Getting to Know Each Other/Falling in Love (Song 1:1–2:7)

Song 1

Continue reading →
 

The Great Moses Divorced and Remarried?

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Exodus 18:2–3, After he had sent her back.There is an indication here that Moses divorced his wife after their altercation over the circumcision of their sons (Exod 4:24–26). If so, what are the spiritual implications of this for us today?

The phrase sent away/back in verse two is shilluach/JuKKA according to Strong’s Concordance and Gesenius’ Hebrew Lexicon can refer to divorce. Shilluach is from shalakh (shin-lamed-chet), a basic verb meaning “to send” where in Isaiah 50:1 and Jeremiah 3:1 the prophets use it referring to YHVH’s divorce from the house of Israel or Ephraim. 

Though rabbinical commentators Rashi and Hirsch fail to note the possibility of Moses’ divorce (Jewish Torah commentators tend to gloss over the faults of their great biblical heroes), Baal HaTurim notes this possibility in his commentary. 

Yet in Exodus 18:2, YHVH still views Zipporah as Moses’ wife. What’s going on here? Before this, Zipporah seems to have evidenced reluctance at obeying YHVH’s command to circumcise their sons (Exod 4:25), so did Moses put her away (divorce her) as a result? Was Moses, as the human “savior” of Israel from Egypt and an antetype (­or prophetic forerunner) of Yeshua the Messianic Savior (Deut 18:15–19) in that he had to deal with a rebellious wife, even as Yeshua (in his preincarnate state as YHVH of the Tanakh) had to deal with his Israel rebellious wife and eventually had to put her away? 

Zipporah is never again mentioned in the Torah and, in fact, we see the possibly that the divorced Moses even married another woman (Num 12:1)—apparently a black woman from Ethiopia. Is this a prophetic picture of Yeshua remarrying his former wife (Israel) during the time of the Renewed (Marriage) Covenant (Ketubah), who has adulterously mixed herself with the nations and returns to him in a mixed racial (spiritually-speaking) condition (Hos 7:8)? 

If Moses led Israel as a divorced and remarried man, does this change your perspective about him? How about divorced and remarried people in present-day ministry?