BIBLE STUDY MANUALS: MATTHEW CHAPTER 5

MATTHEW CHAPTER 5

MATTHEW 5:1-12

THE BEATITUDES

I) [Mt 5:1-12]:

(v. 1) "Now when He [Jesus Christ, (v. 4:23)] saw the crowds, He went up on a mountainside and sat down. His disciples came to Him,

(v. 2) and He began to teach them, saying:

(v. 3) 'Blessed are the poor in spirit, for theirs is the kingdom of heaven,

(v. 4) Blessed are those who mourn, for they will be comforted.

(v. 5) Blessed are the meek, for they will inherit the earth.

(v. 6) Blessed are those who hunger and thirst for righteousness, for they will be filled.

(v. 7) Blessed are the merciful, for they will be shown mercy.

(v. 8) Blessed are the pure in heart, for they will see God.

(v. 9) Blessed are the peacemakers, for they will be called sons of God.

(v. 10) Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

(v. 11) Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of Me.

(v. 12) Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you."

A) [Mt 5:1-2]:

(v. 1) "Now when He [Jesus Christ, (v. 4:23)] saw the crowds, He went up on a mountainside and sat down. His disciples came to Him,

(v. 2) and He began to teach them, saying..."

["and He began to teach them [disciples, v. 1)], saying..." = Nine beatitudes are hereafter presented by our Lord to the disciples and the crowd on the mountainside; but His message this time is specifically directed to believers, especially His disciples and especially about believers being rewarded in heaven for being faithful. This is especially evident in verses 10-12 which cap off the passage and bring home this context:

(v. 10) Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

(v. 11) Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of Me.

[Notice that faithful believers only are in view here, as confirmed by the next verse]:

(v. 12) Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you."

Robert N. Wilkin states, (Journal of the GRACE EVANGELICAL SOCIETY, "Christians Who Lose Their Legacy: Galatians 5:21", p. 32-33):

"Receiving the kingdom of heaven in this context is a rewards concept. This is easily seen by comparing vv. 10 and 12. Verse 10 says that those who are persecuted for righteousness' sake will receive the kingdom of heaven. Verse 12 says that those who are persecuted for Christ's sake should 'rejoice and be exceedingly glad, for great is your reward in heaven.' Receiving the kingdom of heaven is parallel to receiving great reward in heaven just as persevering under persecution of Christ's sake.

Of course, eternal salvation cannot be in view here since it is not a reward for holding up under persecution. It is a free gift (John 4:10ff; Rom 3:24; Eph 2:9; Rev 22:17).

Receiving the kingdom in this passage thus refers to some reward. In light of other passages, rulership and its attendant privileges and responsibilities must be in view. All believers will be in the kingdom; however, only faithful believers will rule and possess it (Luke 19:11-27; Rom 8:17; 2 Tim 2:12).

Since inheriting the earth is a synonymous expression to receiving the kingdom, it too refers here to ruling and possessing the kingdom. After all, the kingdom will take place on earth (cf. Rev 20-22). To receive the kingdom is to inherit the earth. Those who are meek [i.e., obedient] will be co-heirs with Christ and will share in kingdom rule and glory."

B) [Mt 5:3]:

(v. 3) "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

["Blessed are.." = The term beatitude or blessed comes from the Latin 'beatus' which means blessings, and in this context temporal plus especially eternal blessings or rewards.

"Blessed are the poor in spirit" = Our Lord is not describing poverty types. The word poor means aware of one's own spiritual poverty, i.e., spiritual bankruptcy, relative to the righteousness of God. Thus through recognition of one's true poverty in spirit one can rely on the grace of God instead of one's own 'righteousness' for eternal life. One is thereby blessed by God's grace with eternal life so that one may inherit eternal life. But this verse goes further than that for those believers who are "poor in spirit" for it rewards those who continue to be poor in spirit with an inheritance of the kingdom of heaven:

"for theirs is the kingdom of heaven" = implies ownership as well as occupancy of the kingdom. Believers who recognize their own spiritual poverty and thereby rely on God's gracious working through them via the leading of the Holy Spirit in them, (v. 16) rather than doing what they perceive as righteous acts, will be following the path of a faithful lifestyle leading to the reward of their actual inheritance of the kingdom of heaven.

C) [Mt 5:4]:

(v. 4) "Blessed are those who mourn, for they shall be comforted."

[Those that recognize their spiritual bankruptcy will be those who mourn their incapacity, (even as believers), to be as righteous as Jesus Christ. They will mourn their depravity and the sins that come of out of it. But they will be comforted, for God in His great mercy will provide supernatural peace and sure hope in Him for eternal life, (ref: supernatural peace = Jn 14:27; Phil 4:7; Gal 5:22; Heb 10:19-23; Titus 1:1-2; sure hope of eternal life = Ro 5:1-2)]

D) [Mt 5:5]:

(v. 5) Blessed are the meek for they will inherit the earth.

["meek" = gentleness, obedience, self-control - under the control of the Spirit.

Since an obedient lifestyle is excluded from what is required for an individual to be saved...

1) [Ro 4:1-2]:

(v. 1) "What then shall we say that Abraham, our forefather, discovered in this matter?

(v. 2) If, in fact, Abraham was justified by works, he had something to boast about - but not before God."

2) [Eph 2:8-9]:

(v. 8) "For it is by grace you have been saved, through faith - and this [salvation is] not from yourselves, it is the gift of God -

(v. 9) not by works, so that no one can boast."

...then salvation is not in view but the reward for the obedient believer of inheriting the earth certainly is.

No believer inherits the earth unless he is faithful. When a believer is faithful he is under the control, i.e., filled with or in submission to the Spirit, (Gal 5:16; Eph 5:18-21). He is obedient to the will of God. That's what produces the true meekness and the gentleness in a believer: submission and obedience.

[Wilkin, op. cit., p. 33]:

"The Lord Himself is a perfect illustration of the truth of the beatitudes. He was meek and poor in spirit, and He willingly accepted persecution for righteousness' sake. As a result He Himself will inherit the earth and receive the kingdom. In Ps 2:8 God the Father says....."

3) [Ps 2:6-8]:

(v. 6) "I [God the Father, (v. 4)] have installed My King on Zion, My holy hill.

(v. 7) I [author David] will proclaim the decree of the LORD:

'He [God the Father] said to Me [the Son of God], 'You are My Son; today I have become your Father [in the sense of now granting His Son all the privileges of royalty: rulership and ownership of the Kingdom of God due to His Son's absolute obedience in going to the cross for the sins of the whole world]:

(v. 8) Ask of Me, and I will make the nations our inheritance, the ends of the earth your possession.' "

4) [Compare Heb 12:2 which reaffirms this point]:

"Let us fix our eyes on Jesus, the Author and Perfector of our faith, Who for the joy set before Him [of reigning] endured the cross, scorning its shame, and sat down at the right hand of the throne of God."

(Ref. Heb 1:8-9).

D cont.) [Mt 5:5 cont.]:

(v. 5) "Blessed are the meek for they will inherit the earth."

"Blessed are the meek" =

1 Peter provides support for the understanding of the word "meek":

5) [1 Pet 2:21, 25-3:1-4]:

(v. 21) "To this you were called, because Christ suffered for you, leaving you an example, that you should follow in His steps.

(v. 24) He Himself bore our sins in His body on the tree, so that we might die to sins and live for righteousness; by His wounds you have been healed.

(v. 25) For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls."

(3:1) "Wives, in the same way be submissive to your husbands so that, if any of them do not believe the Word, they may be won over without words by the behavior of their wives.

["in the same way" = in the same way as Jesus Christ was submissive - was meek, i.e., obedient to God the Father, (vv 2:21-25).

"wives being submissive to your husbands" = wives subjecting yourselves to the authority of God which is exercised through your husbands.

The Greek word "upotassomenai"

= being in subjection to the authority which God exercises through

= a legal term which signifies the attaching of one legal document in subordination to another in order for them to function together as a unit]

(v. 3:1 cont.) "In the same way, you wives, being submissive to your husbands so that even if any of them are disobedient to the word they may be won without a word by the behavior of their wives,

(v. 3:2) as they observe your chaste and respectful behavior.

["If any of them are disobedient to the Word" = Notice that the husbands' rebellious type disobedient behavior is opposite to the wife's prospective obedient and meek behavior. ["chaste and respectful behavior" is a manifestation of a heart that is obedient to the Lord's commands]

[1 Pet 2:21, 24-3:1-4 cont.]:

(v. 3:2) And let not your adornment be external only - braiding the hair, and wearing gold jewelry, and putting on dresses;

[And then the verse which defines the meaning of "meek" = obedience to God]:

(v. 3:4 cont.) but let it be the hidden person of the heart, with the imperishable quality of a meek and gentle spirit, which is precious in the sight of God.

["it" = "your adornment" = your beauty]

But let your adornment - your beauty - also include a reflection of your obedience, your subjection to the will of God through God's sovereign authority of the husband who is appointed by God over you.

So the word "meek" = obedient, submissive.

D cont.) [Mt 5:5 cont.]:

(v. 5 cont) "Blessed are the meek, for they shall inherit the earth."

[Believers who are obedient to the will of God will indeed receive their reward of their appointed inheritance of corulership over the earth with their Lord and Savior Jesus Christ, (cp 2 tim 2:12)]

E) [Mt 5:6]:

(v. 6) Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

[D.A. Carson comments on this verse, (The Expositor's Bible Commentary, volume 8; Zondervan Corp, 1984; p.134):

"These people hunger and thirst, not only that they may be righteous (i.e., that they may wholly do God's will from the heart), but that justice may be done everywhere. All unrighteousness grieves them and makes them homesick for the new heaven and earth - the home of righteousness (2 Peter 3:13)."

And the reward for this hunger and thirst is a filling of the believer with righteousness, ultimately to be a complete and permanent filling when one goes to be with the Lord and live on into eternity.

F) [Mt 5:7]:

(v. 7) Blessed are the merciful, for they shall receive mercy.

[To be merciful is to be forgiving of others who do not necessarily deserve it and to respond in deed as a result of a compassion for those in need. The result of one showing mercy is to be rewarded with divine mercy. James 2:13 supports what Matthew is saying:

1) [Jas 2:13]:

"For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment."

God's mercy is as His grace - it is bestowed on an individual who does not deserve it - the individual has no merit within himself which even partly can claim that what God does is owed to him. And as James says at the end of Jas 2:13: "mercy triumphs over judgment" = God's undeserved mercy - His inestimable grace - gains complete and total victory over the judgment - the eternal condemnation that one would otherwise have received.

Our Lord's parable in Mt 18:23-35 also shows the value and responsibility of individuals having mercy on one another as God has mercy on them. First comes the honest understanding that whatever God does for the individual is an act of mercy - we all deserve nothing but destruction]:

2) [Mt 18:23-35]:

(v. 23) "For this reason the kingdom of heaven may be compared to a certain king who wished to settle accounts with his slaves.

(v. 24) And when he had begun to settle them, there was brought to him one who owed him ten thousand talents.

[A talent being a measure of gold, this amount even today is staggering and insurmountable - well into the millions of dollars. This being a parable of the kingdom of heaven, we can see from the context that our Lord is referring here to the insurmountable and staggering debt that an individual owes to God relative to his sins and his sin nature]

(v. 25) But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made.

[Our Lord is emphasizing here that total destruction is all that any of us deserves]

(v. 26) The slave therefore falling down, prostrated himself before him, saying, 'Have patience with me, and I will repay you everything,'

[When we realize that we have a problem with God - our debt being so insurmountable - we feel remorse because of our impossible debt; but then we have the effrontery to promise to repay what we cannot. In the final analysis, God the Holy Spirit must instill in us our need for the absolute mercy of God apart from anything that we can do, (Ro 8:8; Jn 1:12-13; 15:5). For we will never come freely of our own will to that point]

(v. 27) And the lord of that slave felt compassion and released him and forgave him the debt.

[He forgave him the WHOLE debt! Not even a token payment had to be paid. So what did that slave do right after receiving complete and total forgiveness?]

(v. 28) But that slave went out and found one of his fellow-slaves who owed him a hundred denarii.......................

[A denarius was a Roman silver coin, worth about 16 cents in today's money. One hundred denarii represented about 100 days of labor since one denarius was approximately one day's wage. 100 denarii was considerably less than what was owed by the first slave]

2 cont.) [Mt 18:23-35 cont.]:

(v. 28 cont.) But that slave went out and found one of his fellow-slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, 'Pay back what you owe.'

[Notice the total lack of mercy - even the vindictiveness that was expressed by choking the fellow-slave]

(v. 29) So his fellow-slave fell down and began to entreat him, saying, 'Have patience with me and I will repay you.'

(v. 30) He was unwilling however, but went and threw him in prison until he should pay back what was owed.

(v. 31) So when his fellow-slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened.

(v. 32) Then summoning him, his lord said to him, 'You wicked slave, I forgave you all that debt because you entreated me.

(v. 33) Should you not also have had mercy on your fellow-slave, even as I had mercy on you?'

(v. 34) And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him.

[What is being illustrated here is not that God will renege on His promise of eternal life to all who trust alone in Christ alone as Personal Savior as soon as a believer shows unforgiveness toward others. This cannot be interpreted that way because passages which are clear on salvation as an eternally secure gift based on faith alone in Christ alone teach differently, (cp Eph 1:13-14; 2:8-9; Jn 5:24; 10:26-30; I Jn 5:9-13). What our Lord is teaching is that God will be merciless to those who show no mercy, as James says in James chapter 2:

a) [Jas 2:13]:

"For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment."

[Believers who are incorrigibly unfaithful, even to the point of showing no mercy, will be mercilessly disciplined in heaven, (Mt 8:12; 22:1-14; 25:14-30) until it is time for their tears to be wiped away, (Isa 25:8; Rev 7:17; 21:4). They will receive the treatment that they deserve when they reach heaven's shores until it is time for them to move on into eternity future when every tear will be wiped away. Unbelievers will be unmercilessly treated by God unto condemnation in the Lake of Fire for their merciless attitude toward others which is inherant in their disbelief in the gospel, (Jn 8:42-47)]

2) [Mt 18:23-35 cont.]:

(v. 32) Then summoning him, his lord said to him, 'You wicked slave, I forgave you all that debt because you entreated me.

(v. 33) Should you not also have had mercy on your fellow-slave, even as I had mercy on you?'

(v. 34) And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him.

(v. 35) So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart."

G) [Mt 5:8]:

(v. 8) Blessed are the pure in heart, for they shall see God.

[Scripture qualifies who it is who indeed "shall see God", i.e., have eternal life with God in heaven, (Ro 3:21-24).

"shall see" = "opsontai" future tense form, middle voice, of the verb = "orao" = meaning to gaze, i.e., with open eyes, with a discerning mind as at something remarkable; and thus differing from "blepo" = which denotes simple voluntary observation or other verb forms which do not convey such an intensity of visual contact. Although it is true that all will see God when they are judged by Him, this verse however refers contextually to another kind of seeing - one of an intimate relationship with Him. Only those who have been credited with Christ's absolutely perfect righteousness - credited with a pure heart - will actually receive this gift of a pure heart at the point of their physical death or when they go up in the rapture. This "pure heart" qualifies them to "see God" - to have eternal life. Hebrews 12:14 describes this absolute righteousness as holiness when the author states:

1) [Heb 12:14]:

"Pursue peace with all men, and holiness, without which no man shall see the Lord"

[Pursue peace with all men and holiness. For without the gift of the perfect holiness of Jesus Christ which is received solely by faith in Christ, (Ro 3:21-24), one could not see God and have eternal life. So in light of this gracious gift of eternal life a believer out of gratitude to God should pursue a life of peace and holiness]

H) [Mt 5:9]:

(v. 9) Blessed are the peacemakers, for they shall be called sons of God.

[Relative peace is one thing which men strive for and lie about on this earth using their own human viewpoint reasoning to guide them. Peace to man more often than not means cease fire, postponed killing, being in control over others, etc. Absolute peace, however, is what Mt 5:9 is speaking about - that which finally results in the salvation of men and the sovereign rule of Jesus Christ. Salvation is intimately linked to peace in Scripture as D.A. Carson points out, ('The Expositor's Bible Commentary', Frank E. Gaebelein, Gen. Editor, vol.8, Zondervan Corp., Grand Rapids, Mich, 1984, p.135):

"Jesus' concern in this beatitude is not with the peaceful but with the peace makers. Peace is of constant concern in both testaments..............

1) [Eph 2:17-18]:

(v. 17) "And He came and preached peace to you who were far away, and peace to those who were near;

(v. 18) for through Him we both have our access in one Spirit to the Father."

2) [Heb 12:14]:

"Pursue after peace with all men, and [pursue] after the sanctification [perfect holiness] without which no one will see the Lord."

H cont.) [Mt 5:9 cont.]:

(v. 9 cont) "Blessed are the peacemakers, for they will be called sons of God."

[D.A. Carson comments on the doctrine of peace, (op. cit., p.135):

"The Promised Son is called the 'Prince of Peace' (Isa 9:6-7); and Isaiah 52:7

3) [Isa 52:7]:

"How lovely on the mountains

Are the feet of him who brings good news,

Who announces peace

And brings good news of happiness,

Who announces salvation,

And says to Zion, 'Your God reigns?' "

- linking as it does peace, salvation, and God's reign........................................

......In the light of the gospel, Jesus Himself is the Supreme Peacemaker, making peace between God and man, and man and man. Our peacemaking will include the promulgation of that gospel."

This corroborates with Jn 1:12-13 which states as follows:

4) [Jn 1:12-13]:

(v. 12) "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name:

(v. 13) who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

These verses indicate that a child of God is one who is born again by faith in Christ. Therefore if a peacemaker is a son, i.e., a child of God according to Mt 5:9 then he is a born again believer according to John 1:12-13.

I) [Mt 5:10-12]:

(v. 10) Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.

(v. 11) Blessed are you when men revile you, and persecute you, and say all kinds of evil against you falsely, on account of Me.

(v. 12) Rejoice, and be glad, for your reward in heaven is great, for so they persecuted the prophets who were before you.

Blessed, (happy and fortunate), are those believers who have been persecuted "when men revile...[them]...and persecute... [them]... and say all kinds of evil against...[them]...falsely" for the sake of righteousness. The faithful believers were persecuted not because they behaved so perfectly righteous but on account of Who they represent and His righteousness. Verse 11 above states: "Blessed are you when men...persecute you...on account of Me [Jesus Christ] ." So a believer who endeavors to follow Christ can expect adversity and persecution because of Whom he endeavors to represent and live like, (cp 2 Tim 3:12). Although it is true that the more Christlike in behavior a disciple is the more he will tend to be persecuted, the disciple will not be persecuted because of his own behavior but because of Who he emulates and His righteousness. For the righteousness of Christ is what stands between an individual and his eternal destiny.

If an individual accepts the righteousness of Christ by faith then he is saved unto eternal life. But if he rejects the free grace gift of Christ's righteousness by faith alone - works excluded - then he is condemned unto eternal condemnation in the Lake of Fire. The presence of a faithful believer - a disciple of Christ who espouses the message of faith alone in Christ alone unto eternal life brings conviction to the unbeliever that he will never be good enough to contribute to his own salvation. This often results in persecution of the disciple, for the believer is a stench of death of eternal condemnation to the unbeliever, (2 Cor 2:16). So, because of this persecution, a believer, having taken up his cross and suffered, (Mt 16:24), will be blessed with coownership and corulership of the kingdom of heaven:

1) [Ro 8:16-17]:

(v. 16) "The Spirit Himself testifies with our spirit that we are God's children,

(v. 17) Now if we are children, then we are heirs - heirs of God and co-heirs with Christ, if indeed we share in His sufferings in order that we may also share in His glory." (Cp 2 Tim 2:12a).

If a believer is not faithful in his earthly life then he will lose his coheirship - his coownership and corulership with Jesus Christ when he gets to heaven:

2) [Eph 5:1-5]:

(v. 1) "Therefore be imitators of God, as beloved children;

(v. 2) and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

(v. 3) But do not let immorality or any impurity or greed even be named among you, as is proper among saints;

(v. 4) and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.

(v. 5) For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, [even if he is a believer] has an inheritance in the kingdom of Christ Who is God."

["of Christ Who is God" =

"ton Christou kai Theo" =

article + noun + "kai" + (no art) + noun

The Christ Who is" God

"no immoral...person...has an inheritance in the kingdom of Christ Who is God." = he will not receive an inheritance in heaven - he will not receive any rewards. This is not speaking of eternal life, but rewards because the individuals that Paul is addressing are eternally secure believers: Be assured that individuals who are "beloved children" of God Who "gave Himself up for...[them]...as a fragrant offering and sacrifice to God", (v. 1), are truly believers secure in their eternal destiny, but who may not behave and thereby not receive "any inheritance in the kingdom of Christ Who is God.", (v. 5).

Incidentally, there is a godly and grand purpose in undergoing persecution: one which results in rejoicing, perserverance, character, hope and love:

3) [Ro 5:3-5]:

(v. 3) "And not only this, but we also exult in our tribulations; knowing that tribulation brings about perseverance;

(v. 4) and perseverance, proven character; and proven character, hope;

(v. 5) and hope does not disappoint; because the love of God has been poured out within our hearts through the Holy Spirit Who was given to us."

And for being faithful under persecution: the crown of life:

4) [Rev 2:10]:

" 'Do not fear what you [believers of the church in Smyna] are about to suffer. Behold, the devil is about to cast some of you into prison, that you; may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.' "

5) [Jas 1:12]:

"Blessed is a man who perseverses under trial; for once he has been approved, he will receive the crown of life, which the Lord has promised to those who love Him."

Our Lord is truly coming soon, and He is bringing His reward with Him of eternal life for faithful believers:

6) [Rev 22:12-14]:

(v. 12) "Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done.

(v. 13) I am the Alpha and the Omega, the first and the last, the beginning and the end.

(v. 14) Blessed are those who wash their robes, that they may have the right to the tree of life, and may enter by the gates into the city."

"Blessed are those who wash their robes" = blessed, i.e., happy and fortunate are those who are eternally saved.

"wash their robes" is a phrase which signifies receiving forgiveness of sin and a perfect righteousness as a gift through trusting in Christ as Savior. Having ones robes washed results in receiving the right to eat of the tree of eternal life, i.e., in receiving eternal life. Compare 1 Cor 6:11; Acts 22:16; Isa 61:10.

There are mentioned in Scripture specific rewards for the Christian in addition to eternal life:

A "crown of glory" for believers who faithfully exercise their gift of pastor/teacher. (1 Pet 5:4)

A "crown of life" for believers who persevere under trials and testing, (Jas 1:12; Rev 2:10)

Living crowns who are fellow believers to whom a believer ministered faithfully with the exercising of his spiritual gift(s), (Phil 1:4; 1 Thes 2:19-20) A "crown of righteousness, which the Lord, the Righteous Judge, will award....[to] all who have [loved and] longed for His appearing."", (2 Tim 4:8).

["egapekosin" = have loved]

A "crown which lasts forever":

7) [1 Cor 9:19-27]:

(v. 19 N.I.V.) "Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible.

(v. 20 N.I.V.) To the Jews I became like a Jew, to win the Jews. To those under law I became like one under law (though I myself am not under law), so as to win those under law.

["law" = "nomon" = law in general. Since no definite article is included with the Greek word "nomon" in this passage, it therefore means that it is law 'in general' rather than the specific Law of Moses. So "law" here in this verse means a set of principles to obey and live by which may or may not include the Law of Moses]

(v. 21 KJV) To them that are without law [I became] as [one] without law, ([in actuality] being not without law to God, but under law to Christ, [which is under the law of Christian liberty - of freedom in Christ as directed by the Spirit, (Ro 14:1-15:33)]

(v. 22 N.A.S.) To the weak I became weak, that I might win the weak; I have become all things to all men, that I may by all means save some.

(v. 23 N.I.V.) I do all this for the sake of the gospel, that I may share in its blessings

["that I may share in its [the gospel's] blessings" = that the Apostle Paul, who is secure in his eternal destiny in heaven, may share in the gospel of salvation's blessings which in the context of this passage means opportunities for a believer to earn innumerable rewards in heaven for sharing the information about the gospel and exercising one's spiritual gifts]

(v. 24 ) "Do you not know that in a race all the runners run, but only one gets the prize? Run is such a way as to get the prize.

(v. 25 N.I.V.) "Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we [believers] do it to get a crown that will last forever."

["but we believers do it" = 'we believers put our selves through strict training "to get a crown that will last forever"]

7 cont.) [1 Cor 9:19-27 cont.]:

(v. 25 N.I.V. cont.) "Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we [believers] do it to get a crown that will last forever.

(v. 26 N.I.V.) Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air.

(v. 27) No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize."

The parable of the talents which follows, (Mt 25:14-30), reflects the relative rewards according to one's faithful service or non-service. Those believers of the tribulation who physically survive to the end, who are faithful to the specific tasks assigned to them will be put in charge - corulership - during their new lives in the millennium. Those believers who are unfaithful - even rebellious and sinful - will have all things taken away from them and will enter the millennium life with nothing and for a season be cast into a location on the millennium earth outside of the fellowship of the wedding banquet where there is a relative darkness. Their utter disappointment will lead them to weep and gnash their teeth at the devastating loss of rewards that they incurred due to their wasted life on earth.

Other passages indicate that unfaithful tribulation believers will not endure to the end, i.e. will physically die. They will enter heaven prematurely in their new immortal bodies, (Cp. Mt 24:13 pp. 22-25); and then they will come back to earth with the Lord at His second coming, (Cp. Mt 24:30 p.49-52).

Note that unfaithful believers of all ages may not live out the number of years that God has appointed to them to live. The converse is also true: that faithful service leads to living out the full allotment of one's years on earth.

8) [Pr 10:27]:

"The fear of the Lord prolongs life,

But the years of the wicked will be shortened."

The fear of the Lord adds length to life, but the years of the wicked are cut short.

9) [Jas 1:15]:

"Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death"

Sin when it is full grown in the believer, (v.2), brings forth physical death

10) [Pr 14:27]:

"The fear [reverent awesome respect] of the Lord is a fountain of life,

That one may avoid the snares of death,"

["snares" = those traps, i.e., lures which hasten physical death]

11) [Ez 18:4 - 20]:

The soul that sins shall (physically) die.

II) [Mt 5:13ff]:

XXX) [Mt 5:31]:

(v. 31) "It has been said, 'Anyone who divorces his wife must give her a certificate of divorce.' "

A) [Compare Dt 24:1-4]:

(v. 1) "If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house

(v. 2) and if after she leaves his house she becomes the wife of another man,

(v. 3) and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies

(v. 4) then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance."

1) Divorce Evidently Was Instituted In Order To Regulate When An Individual May Or May Not Remarry - A Biblically Warranted Divorce Permits Both Parties To Remarry, But Not Without Consequences For Sinful Behavior

(Dt 24 v. 1) "If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house (v. 2) and if after she leaves his house she becomes the wife of another man" =

If divorce becomes a legitimate (biblical) option then that would indicate that there was a dissolution of the marriage, hence permission to remarry is legitimate, otherwise why offer divorce at all?

Moses appears to have presented the law on marriage certificates as a defense for women who had been divorced (Deut. 24:1-4). The certificates verified their legal right to remarry. Without such certificates, the women would not have been identifiable as legitimately divorced, making it impossible for them to remarry.To marry a woman who was not divorced was to commit adultery.

Illegitimate remarriage is adultery. If one party of a marriage after an unwarranted divorce remarries, that party commits adultery and the other party is now biblically released from the marriage and may remarry without committing adultery. Although the party who committed adultery may now remarry, (he/she already has), this does not release him/her from the consequences of the sin of adultery by an illegitimate remarriage after an unwarranted divorce.

At the same time, Deuteronomy 24:1-4 mentions remarriage after a divorce, it does not call it adultery, nor demand the death penalty for the remarried spouse. The Bible explicitly says that God hates divorce (Malachi 2:16), but nowhere explicitly states that God hates remarriage. The Bible nowhere commands a remarried couple to divorce. Deuteronomy 24:1-4 does not describe the remarriage as invalid. Ending a remarriage through divorce would be just as sinful as ending a first marriage through divorce. Both would include the breaking of vows before God, between the couple, and in front of witnesses.

So Scripture indicates that with a divorce with biblical warrant, both parties may remarry. In the absence of anything from Scripture to the contrary, even the guilty party may remarry. Since marriage is a covenant, it stands to logic that if one party can remarry pointing to the severed covenant, then both can. On the other hand, there will be consequences for sinful attitudes and behavior in spite of permission to remarry. And many divorces do not have biblical warrant so the parties may not remarry in spite of the formal divorce declaration.

2) Divorce Even If Biblically Warranted Which Includes The Possibility Of Remarriage Defiles The Person And Is Viewed In A Very Negative Light

a) [Compare Jer 3:1a]:

"If a man divorces his wife and she leaves him and marries another man, should he return to her again? Would not the land be completely defiled?"

[BKC, The Bible Knowledge Commentary, NT Edition, Walvoord & Zuck Eds., Victor Books, USA, 1988; p. 305]:

"The man divorces the woman, and she remarries another man who also dislikes her and divorces her - or dies, leaving her without a husband. This law says that the first husband cannot marry the woman because she has been defiled by the second marriage. This act (of remarriage), should it occur, would be detestable in the Lord's eyes and would bring sin on the land (v. 4). This required procedure for divorce is not given elsewhere but is referred to by Jeremiah (Jer 3:1) and Jesus (Matt 5:31-32)...

If after being divorced she remarried and then her second husband divorced her or died, her first husband was not permitted to remarry her since she had been defiled. The word translated "defiled" was also used to describe a man who had committed adultery (Lev. 18:20). So the use of this word to describe a woman who had been divorced and remarried to the same man suggests that divorce was viewed in a negative light even though Moses permitted it. A remarriage to her former husband would be tantamount to a legal adultery and therefore detestable to the LORD... The purpose of this law seems to be to prevent frivolous divorce, and to present divorce itself in a disparaging light.

3) The Law Prohibited Remarriage To A Former Spouse

(v. 1) "If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house (v. 2) and if after she leaves his house she becomes the wife of another man, (v. 3) and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies (v. 4) then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance." =

Note that there is a prohibition of marrying a former husband, even if previous divorces were legitimized by the Mosaic Law.

[BKC, The Bible Knowledge Commentary, NT Edition, Walvoord & Zuck Eds., Victor Books, USA, 1988; p. 305]:

"Verses 1-3 are the protasis [subordinate clause] of a conditional sentence, and the first part of v. 4 is the apodosis containing the prohibition. The first three verses set the stage: a man marries a woman who subsequently displeases him because of some indecency. The man divorces the woman, and she remarries another man who also dislikes her and divorces her - or dies, leaving her without a husband. This law says that the first husband cannot marry the woman because she has been defiled by the second marriage. This act (of remarriage), should it occur, would be detestable in the Lord's eyes and would bring sin on the land (v. 4). This required procedure for divorce is not given elsewhere but is referred to by Jeremiah (Jer 3:1) and Jesus (Matt 5:31-32).

When grounds for divorce existed, the man must have 'a certificate of divorce' (v. 3) served on his wife. Only then may he send her from his home...

A remarriage to her former husband would be tantamount to a legal adultery and therefore detestable to the LORD... The purpose of this law seems to be to prevent frivolous divorce, and to present divorce itself in a disparaging light."

Note that divorce was only initiated by the husband not the wife."

XXXI) [Mt 5:31-32]:

(v. 31) "It has been said, 'Anyone who divorces his wife must give her a certificate of divorce.'

(v. 32) But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery."

A) DIVORCE FOR MARITAL UNFAITHFULNESS AND THEN REMARRIAGE IS LEGITIMATE, ON THE OTHER HAND, BOTH SPOUSES WHO DIVORCE OTHERWISE AND REMARRY COMMIT ADULTERY WHICH WARRANTS SERIOUS CONSEQUENCES

1) [Compare Mt 19:8-9]:

(v. 8) "Jesus replied, 'Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning.

(v. 9) I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery."

a) JESUS REFERS TO MOSES' PERMISSION TO ISRAELITES TO DIVORCE DUE TO THEIR HARD HEARTEDNESS AND THEN BROADENS THE CONTEXT TO INCLUDE MARRIAGES OF ALL MANKIND

(v. 8) "Jesus replied, 'Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. (v. 9) I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." =

Jesus refers to Moses' permitting the Israelites to divorce as due to their hard heartedness. Then He points to God's plan for marriage for all mankind with the phrase "From the beginning," (v. 8b). He follows in v. 9, with "I tell you that anyone who divorces his wife except for marital unfaithfulness, and marries another commits adultery." All mankind is now in view including NT believers for our Lord has broadened the context by referring to marriage of all mankind in Gen 2:20b-24.

b) JESUS IS ADDRESSING WOMEN WHO ARE REFERRED TO AS A POSSESSION OF ISRAELITE MEN, I.E., WIVES WITH NO LIMITING LANGUAGE = ALL WIVES, BETROTHED AND FORMALLY MARRIED ARE IN VIEW

"But I tell you that anyone who divorces his wife" =

"wife" = "gunaika", Str. #1135, woman, often more specifically a woman who is married, a wife.

Notice that a woman who is married is in view with no particular limitation in the text such as having only betrothed women in view. All wives are thus in view.

c) JESUS NARROWS THE REASONS FOR DIVORCE FOR ISRAELITES UNDER THE LAW AND ALL MANKIND INCLUDING NT BELIEVERS TO ONE REASON - MARITAL UNFAITHFULNESS. DIVORCE OF UNBELIEVERS TO ISRAELITES OR NT BELIEVERS IS NOT ADDRESSED

(v. 8) "Jesus replied, 'Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. (v. 9) I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." (cont.) =

Jesus refers to Moses' permitting the Israelites to divorce as due to their hard heartedness. On the other hand, our Lord points to God's plan for marriage for all mankind with the phrase "From the beginning," (v. 8b). He follows in v. 9, with "I tell you that anyone who divorces his wife except for marital unfaithfulness, and marries another commits adultery." All mankind is in view including NT believers for our Lord has broadened the context by referring to marriage of all mankind in Gen 2:20b-24. Hence He implies that divorce for Israelites under the Law and all mankind outside of marital unfaithfulness is not legitimate. This leads to the conclusion that marital unfaithfulness is a legitimate reason for divorce. Finally, since marriage of Israelite to Israelite or NT believer to NT believer is in view, and since marriages outside of Israelites and NT believers is not in view, the divorce of unbelieving spouses is not addressed.

[Expositor's Bible Commentary, Vol. 8, Regency Ref. Library, Zondervan Publishing, Grand Rapids, Michigan, 1984, p. 413]:

"In vv. 4-8 Jesus lays out the true direction in which Scripture points... Even here Jesus acknowledges that the Mosaic concession springs not from divine desire but human hardheartedness. Would Jesus say human hearts were any less hard in His own day? Might there not therefore be some exception to the principle He lays out, precisely because porneia was not on the Creator's mind in Genesis 1-2? More importantly sexual sin has a peculiar relation to Jesus' treatment of Genesis 1:27; 2:24 (in Matt 19:4-6), because the indissolubility of marriage He defends by appealing to these verses from the creation accounts is predicated on sexual union ('one flesh'). Sexual promiscuity is therefore a de facto exception. It may not necessitate divorce; but permission of divorce and remarriage under such circumstances, far from being inconsistent with Jesus' thought, is in perfect harmony with it....

...Matthew and Mark-Luke have this in common - they abrogate any permission for divorce in Deuteronomy 24:1 if that permission extends... beyond sexual sin"

d) THE TERM PORNEIAS IN THE GREEK BIBLE RENDERED 'MARITAL UNFAITHFULNESS' INCLUDES ADULTERY AND OTHER SEXUAL IMMORALITY IN THIS CONTEXT: WITHIN THE BOUNDS OF MARRIAGE

"But I tell you that anyone who divorces his wife, except for marital unfaithfulness" =

"marital unfaithfulness" = "porneias" = Str. # 4202, fornication, i.e., sexual immoralilty. Also, whoredom, concubinage, adultery, lewdness, uncleanness, idolatry. Most specifically here it has to do with sexual immorality within the bounds of marriage which includes adultery, lesbianism, homosexuality, lewdness.

[Expositor's Bible Commentary, Vol. 8, Regency Ref. Library, Zondervan Publishing, Grand Rapids, Michigan, 1984, p. 413]:

"The word porneia [= 'marital unfaithfulness' (NIV); 'fornication" (KJV)] itself is very broad. In unambiguous contexts it can on occasion refer to a specific kind of sexual sin. Yet even then this is possible only because the specific sexual sin belongs to the larger category of sexual immorality. Porneia covers the entire range of such sins... and should not be restricted unless the context requires it."

e) JESUS INDICATES THAT MARITAL UNFAITHFULNESS, INCLUDING ADULTERY IS IMPLIED IN DEUTERONOMY

Notice that Jesus brings into view what Moses wrote relative to divorce in Deuteronomy 24:1. He then excludes all that Moses permitted for divorce except for marital unfaithfulness, i.e., adultery and other forms of sexual immorality. This implies that Deuteronomy 24:1 includes sexual immorality as a reason for divorce, evidently if the death penalty for such is not invoked.

The Hebrew word for adultery in Leviticus 20:10 (na'aph) represents sexual intercourse with the wife or betrothed of another man. Na'aph and porneia have very similar ranges of meaning, both encompassing a range of gross sexual sins. The context in Leviticus 20:10 would seem to point primarily to adultery, but other sexual sins also warranted death and might easily fall into this category (e.g., bestiality, incest; cf. Lev. 20).

[Expositor's Bible Commentary, Vol. 8, Regency Ref. Library, Zondervan Publishing, Grand Rapids, Michigan, 1984, p. 413]:

"Jesus is interpreting the 'erwat dãbãr' ('something indecent') of Deuternonomy 24:1 in this way [with the Greek word porneia]. Jesus is then saying that divorce and remarriage always involve evil; but as Moses permitted it because of the hardness of men's hearts, so also does He - but now on the sole grounds of porneia (sexual sin of any sort)."

Considering the fact that capital punishment by stoning was not always done when adultery was discovered in a marriage, and since adultery is 'something indecent' which has defiled the marriage, then marital infidelity warrants divorce which is God's way of abrogating a union that has become an abomination in God's eyes.

f) MT 19:8 IMPLIES THAT DIVORCE FOR MARITAL UNFAITHFULNESS WILL NOT RESULT IN ADULTERY IF ONE REMARRIES

Consider the parallel logic of these two statements and the proper conclusion arrived therein:

A previous management has said, 'You will be paid for work done at any time of the day or night, no matter how many hours;' but I say to you except for hours from 8AM through 5PM, you will not be paid.

Compare this to,

"Moses permitted you to divorce your wives [because he finds something indecent, (Dt 24:1)]... [But] I tell you that anyone who divorces his wife, except for marital unfaithfulness and marries another woman commits adultery"

Just as the management's statement implies that working between 9 and 5 will be paid, so believers divorcing for marital unfaithfulness will be permitted and not result in adultery if one remarries.

g) THE MAXIMUM PENALTY FOR ISRAELITES UNDER THE LAW FOR SEXUAL IMMORALITY RELATIVE TO MARRIED WOMEN AND MEN WHO COMMIT ADULTERY INCLUDING WOMEN WHO ARE BETROTHED WAS DEATH

(Lev 20:10) "If a man commits adultery with another man's wife - with the wife of his neighbor - both the adulterer and the adulteress must be put to death." =

In the Old Testament, adultery was punishable by a maximum penalty of death (Lev. 20:10). Legal codes typically present maximum penalties, not mandatory penalties, unless otherwise specified).

i) Under The Law Adultery Warrants The Death Penalty For Both Parties

[Compare Lev 20:10:

"If a man commits adultery with another man's wife--with the wife of his neighbor - both the adulterer and the adulteress must be put to death."

[The Hebrew word for adultery in Leviticus 20:10 (na'aph) represents sexual intercourse with the wife or betrothed of another man. Na'aph and porneia have very similar ranges of meaning, both encompassing a range of gross sexual sins. The context in Leviticus 20:10 would seem to point primarily to adultery, but other sexual sins also warranted death and might easily fall into this category (e.g., bestiality, incest; cf. Lev. 20).

Notice that both the man and the woman are to be put to death. There is implied here that there is adequate proof of adultery. There is no limitation here of only wives who have been formally married, nor exclusion of the betrothed

[Compare Dt. 22:22]:

(v. 22) "If a man is found sleeping with another man's wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.

[The punishment for adultery is death for both parties. Notice that there is no stipulation that both must be caught in the act and apprehended in order for it to be adultery subject to a maximum penalty of death. With adequate proof, either or both will be subject to the maximum penalty of death]

ii) Under The Law Sexual Immorality For An Unmarried Woman Warrants The Death Penalty

[Compare Dt 22:13-21]:

(v. 13) '''If a man takes a wife and, after lying with her, dislikes her

(v.14) and slanders her and gives her a bad name, saying, "I married this woman, but when I approached her, I did not find proof of her virginity,"

(v. 15) then the girl's father and mother shall bring proof that she was a virgin to the town elders at the gate.

(v. 16) The girl's father will say to the elders, "I gave my daughter in marriage to this man, but he dislikes her.

(v. 17) Now he has slandered her and said, 'I did not find your daughter to be a virgin.' But here is the proof of my daughter's virginity." Then her parents shall display the cloth before the elders of the town,

(v. 18) and the elders shall take the man and punish him.

(v. 19) They shall fine him a hundred shekels of silver and give them to the girl's father, because this man has given an Israelite virgin a bad name. She shall continue to be his wife; he must not divorce her as long as he lives.

(v. 20) If, however, the charge is true and no proof of the girl's virginity can be found,

(v. 21) she shall be brought to the door of her father's house and there the men of her town shall stone her to death. She has done a disgraceful thing in Israel by being promiscuous while still in her father's house. You must purge the evil from among you."

[The penalty for sexual immorality for an unmarried woman is death]

iii) Under The Law Sexual Misconduct Between A Man And A Betrothed Virgin In A Town Warrants The Death Penalty - Even The Woman If She Made No Attempt To Scream

[Compare Dt 22:23-24]:

(v. 23) If a man happens to meet in a town a virgin pledged to be married and he sleeps with her,

(v. 24) you shall take both of them to the gate of that town and stone them to death - the girl because she was in a town and did not scream for help, and the man because he violated another man's wife. You must purge the evil from among you.

[Notice that the penalty for a girl who is betrothed to another and sleeps with someone is death by stoning if she made no attempt to scream]

iv) Under The Law A Man Who Rapes A Girl In The Country Side Who Is Pledged To Be Married, I.E., Who Is Bethrothed, Warrants The Death Penalty But Not The Woman

[Compare Dt 22:25-27]:

(v. 25) "But if out in the country a man happens to meet a girl pledged to be married and rapes her, only the man who has done this shall die.

(v. 26) Do nothing to the girl; she has committed no sin deserving death. This case is like that of someone who attacks and murders his neighbor,

(v. 27) for the man found the girl out in the country, and though the betrothed girl screamed, there was no one to rescue her.

[Notice that the man who rapes the girl in the country faces a maximum penalty of death. The girl in the country is not held liable.]

h) ALTHOUGH PASSAGES IN THE BIBLE STIPULATE THE MAXIMUM PENALTY FOR ISRAELITES UNDER THE LAW FOR MARITAL UNFAITHFULNESS IS DEATH, DIVORCE IS NEVERTHELESS AN ALTERNATIVE OPTION IF THE DEATH PENALTY IS NOT INVOKED

(Mt 19:9) "I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." =

Notice that Jesus allowed divorce as a valid alternative to seeking the death of one's spouse. Evidently actions of married persons that warrant death also warrant divorce if the death penalty is not invoked. If those actions warrant ones spouse to be freed from the marriage by legally seeking ones death, the spouse may also be freed from the marriage by divorce. Divorce is a more merciful application of Lev 20:10.

In the absence of particulars to the contrary, the fact that other passages in Scripture stipulate the death penalty under the Mosaic Law for marital unfaithfulness does not rule out that divorce is an option for marital unfaithfulness if the death penalty is not invoked. History proves this out. In the Old Testament, adultery was punishable by a maximum penalty of death (Lev. 20:10). Legal codes typically present maximum penalties, not mandatory penalties, unless otherwise specified). Death would result in the freedom of the surviving party to remarry. By implication, lesser penalties (such as divorce) would result in the freedom of other party to remarry without committing adultery. The marriage covenant between believers may be legitimately severed by death or by biblical divorce.

i) Jesus Stopped The Stoning Of A Woman Who Committed Adultery Indicating That Stoning Was The Maximum Penalty Not Necessarily A Mandatory One

[Compare Jn 8:1-11]:

(v. 1) "But Jesus went to the Mount of Olives.

(v. 2) At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them.

(v. 3) The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group

(v. 4) and said to Jesus, 'Teacher, this woman was caught in the act of adultery.

(v. 5) In the Law Moses commanded us to stone such women. Now what do you say?'

(v. 6) They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger.

(v. 7) When they kept on questioning him, he straightened up and said to them, "If any one of you is without sin, let him be the first to throw a stone at her."

(v. 8) Again he stooped down and wrote on the ground.

(v. 9) At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there.

(v. 10) Jesus straightened up and asked her, 'Woman, where are they? Has no one condemned you?'

(v. 11) 'No one, sir,' she said. 'Then neither do I condemn you,' Jesus declared. 'Go now and leave your life of sin.' "

Notice that Jesus opted to not have the woman who committed adultery stoned to death, implying that this was the maximum penalty, not necessarily mandatory.

ii) Neither David Nor Bathsheba Received The Death Penalty For Adultery

[Compare 2 Sam 12:10]:

"[Nathan said] 'Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.' "

Neither David nor Bathsheba, the wife of Uriah, after their adultery, suffered the death penalty; but there were other consequences which were implied by the words, "the sword will never depart from your house".

iii) Joseph Sought To Divorce Mary For Apparent Adultery. He Did Not Seek The Death Penalty

[Mt 1:18-19]:

(v. 18) "This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit.

(v. 19) Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly."

Notice that Joseph chose the option of divorce rather than the death penalty and was still viewed as a righteous man.

Joseph also demonstrated that this was a valid application of Leviticus 20:10 when the Bible called him "righteous" for wanting to divorce Mary quietly rather than disgrace her or seek her death (Matt. 1:18-19). Notice that Mary was a betrothed wife whom Joseph sought to divorce as opposed to put to death. It cannot then be concluded from this historical account that wives committing adultery after the wedding ceremony do not have the option of divorce in lieu of the death penalty. The passage is silent on this matter. Furthermore, it would be illogical and inconsistent to insist that sexual promiscuity or adultery would suffer divorce only while one is betrothed but stoning for after marriage or when one is single.

i) GOD IS VIEWED AS DIVORCING ISRAEL BECAUSE OF HER ADULTERY AND INDICATES THAT HE WILL TAKE HER BACK - NOTICE THAT ADULTERY WARRANTS THE OPTION OF DIVORCE FOR GOD DID NOT TOTALLY DESTROY ISRAEL

i) [Compare Jer 3:6-14]:

(v. 6) '''During the reign of King Josiah, the LORD said to me, "Have you seen what faithless Israel has done? She has gone up on every high hill and under every spreading tree and has committed adultery there.

(v. 7) I thought that after she had done all this she would return to me but she did not, and her unfaithful sister Judah saw it.

(v. 8) I gave faithless Israel her certificate of divorce and sent her away because of all her adulteries. Yet I saw that her unfaithful sister Judah had no fear; she also went out and committed adultery.

(v. 9) Because Israel's immorality mattered so little to her, she defiled the land and committed adultery with stone and wood.

(v. 10) In spite of all this, her unfaithful sister Judah did not return to Me with all her heart, but only in pretense," declares the LORD.

(v. 11) The LORD said to me, "Faithless Israel is more righteous than unfaithful Judah.

(v. 12) Go, proclaim this message toward the north: " 'Return, faithless Israel,' declares the LORD, 'I will frown on you no longer, for I am merciful,' declares the LORD, 'I will not be angry forever.

(v. 13) Only acknowledge your guilt - you have rebelled against the LORD your God, you have scattered your favors to foreign gods under every spreading tree, and have not obeyed me,' " declares the LORD.

(v. 14) "Return, faithless people," declares the LORD, "for I am your husband. I will choose you - one from a town and two from a clan--and bring you to Zion." '''

God is viewed as temporarily divorcing Israel because of her adultery and indicates that He will take her back - notice that adultery warrants the option of divorce.

Nevertheless, even God Himself is willing to divorce when His wife's sin is great enough (Isa. 50:1; Jer. 3:8). On the one hand, then, divorce is generally to be avoided and always involves some form of sin (whether by the one who provokes the divorce, or by the one who pursues the divorce, or by both). On the other hand, it is sometimes justifiable, so that it is not always sinful to seek a divorce.

j) DIVORCE WHEN PERMITTED IMPLIES PERMISSION TO REMARRY EXCEPT TO A PREVIOUS SPOUSE ONCE ONE HAS MARRIED ANOTHER AND THEN DIVORCED AGAIN

(Mt 19:9) "I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery." =

Adultery has already defiled the marriage relationship and divorce is a formal acknowledgment of what has already taken place.

Since divorce is an avenue by which an individual may remarry and since Jesus Christ stipulated that divorce is an option for marital unfaithfulness, then one who is divorced due to marital unfaithfulness has permission to remarry without committing adultery.

If divorce becomes a legitimate (biblical) option then that would indicate that there was a dissolution of the marriage, hence permission to remarry is legitimate, otherwise why offer divorce at all?

Throughout the Scriptures, whenever a divorce is allowed legitimately, then remarriage is either stipulated or implied as warranted.

At the same time, Deuteronomy 24:1-4 mentions remarriage after a divorce, does not call it adultery, and does not demand the death penalty for the remarried spouse. The Bible explicitly says that God hates divorce (Malachi 2:16), but nowhere explicitly states that God hates remarriage. The Bible nowhere commands a remarried couple to divorce. Deuteronomy 24:1-4 does not describe the remarriage as invalid. Ending a remarriage through divorce would be just as sinful as ending a first marriage through divorce. Both would include the breaking of vows before God, between the couple, and in front of witnesses.

i) [Compare Dt 24:1-4]:

(Dt. 24v1) "If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house

(v. 2) and if after she leaves his house she becomes the wife of another man,

(v. 3) and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies

(v. 4) then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance."

XXXI cont.) [Mt 5:31-32 cont.]:

(v. 31) "It has been said, 'Anyone who divorces his wife must give her a certificate of divorce.'

(v. 32) But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery."

B) ONE WHO MARRIES AN ILLEGITIMATELY DIVORCED INDIVIDUAL COMMITS ADULTERY. WITHIN THE BOUNDS OF LEGITIMATE DIVORCE, MARRIAGE IS NOT ADULTERY

"But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery." =

Notice that anyone who marries an illegitimately divorced individual commits adultery. Evidently marriage to a legitimately divorced individual is not considered adultery.