The Bible is a marvelous book that reveals God’s will to us in all things “pertaining to life and godliness” (2 Pet. 1:3). The “gospel of the grace of God” and “the kingdom of God” is all the “counsel of God” (Acts 20:24-27). The gospel message is a message that will ultimately make our lives happy. Contained in this message is the will of God pertaining to our homes and our marriages. Obedience is always blessed (Deut. 10:13), but sin brings hardship and never privileges (Prov. 13:15).

In the society in which we live marriage problems are a reality. However, God’s will on marriage as revealed in the New Testament is as applicable now as it was in first century times. Without doubt all of us have been touched by the sorrow of marriage problems, divorce, and remarriage in one way or another. As this problem increases in society it continues to grow as a problem among God’s people. We must however, be content to “speak where the Bible speaks and remain silent where the Bible is silent” (Cf. 1 Pet. 4:11).

God’s rule for marriage is simple; one man for one woman for life. In Genesis 2:24 God said, “therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” This is repeated several times in the New Testament. This rule requires one man for one woman. Notice, “a man,” and “his wife.” This original rule of God excludes all immorality. This “one flesh” relationship between “a man” and “his wife” would forbid fornication, adultery, polygamy, concubines, homosexuality, and bestiality. These things would desecrate the union and Jesus says this is grounds for one who is innocent to put away the guilty (Matt. 19:9). One who is guilty of these sins could in no way profit from his sin by desecrating one relationship and forming another. Therefore, the put away fornicator is excluded from marrying another.

Man has not always followed God’s ideal for the marriage relationship. In Genesis 4:19 we read of the first case of bigamy. Later in Genesis 12:10-20 we read of one offering his wife to another. Further, in Genesis 16:1-3 one had a child by a household maid. In Genesis 25:1-6 we read of man taking concubines. Moses even made a concession regulating Jews who were divorcing their wives (Deut. 24:1-4). However, as Jesus explains God’s original marriage law he said, “but from the beginning it hath not been so.” Jesus ended the Mosiac concession and commanded that “what God hath joined together, let not man put asunder” (Matt. 19:6). The only exception that Jesus gave is “for fornication.” Jesus allows one who is innocent to put away their guilty companion and “marry another.” In every other case except this one case Jesus said if one marries another it is adultery.

We are now being told that 1 Corinthians 7:20-24 teaches that those involved with polygamous marriages may keep their multiple wives. Note the following example:

There is absolutely no evidence that those who practiced polygamy had to divorce all but their first wife before they could become Christians. If polygamy is marriage in scripture, it seems that God would not want to break a polygamist marriage any more than he would want to break up a monogamist marriage. Therefore, it seems that when we preach the gospel to a society who still practice polygamy, before we demand that they break up their polygamist marriages, before they become Christians, let’s make sure that this is God’s will. We are certain of one thing and that is that God wants monogamy. However, it is also certain that God condoned polygamy as a marriage relationship. If God changed his mind about this he never revealed it to us.” MARRIAGE & DIVORCE, John L. Edwards, p. 83.

The truth is, Paul tells them not to seek a change in their outward conditions or circumstances of life that God has given to them. This principle of remaining in one’s scriptural marital status permeates the whole chapter. Concerning the unmarried and widows, Paul said “it is good for them if they remain even as I” (vs. 8). Concerning the married, Paul said “let not the wife depart...and let not the husband send away his wife.” They are to remain married (vs. 10-11). Concerning mixed marriages, the believer is not to initiate a separation (vs. 12-13). Concerning virgins, “It is good for a man to remain as he is” (vs. 25-26). Concerning widows, “she is happier if she remains as she is” (vs. 40). Paul illustrates this principle with circumcision (vs. 18-19) and slavery (vs. 21-23). Whether then it be one’s marital status, or nationality, or social status, Paul urges them to remain in that situation they were in when they were called to Christ. To apply this principle of “remaining” to those who are involved in an adulterous or polygamous marriages is major abuse of the text. Paul is only considering situations that God “assigns” (vs. 17 NASV) to each, all of which are not sinful conditions. Paul is not suggesting one may remain in any sinful relationship, whether it be adulterous, incestuous, homosexual, or polygamous.

Let us have respect for God’s simple rule–One man for one woman for life with only one possible exception, “except for fornication” (Matt. 5:32; 19:9). Certainly when we submit to God’s rule for our lives we are preparing for happiness in this life and we can share in the ultimate blessing of eternal life.

But what is our relationship to be with those who teach and support error, even on the subject of marriage/divorce/remarriage? Indeed, the Bible teaches that fellowship is something one may extend, withhold, or withdraw. He may choose the object of his fellowship based upon the divinely revealed teachings of Christ.

The Bible speaks of bidding God speed to some. To bid God speed means to speak, affirm or extend expressions of well-being and joy to others. It is a greeting of gladness and blessing that all may go well for the recipient. It speaks of the joyful acceptance of another. 3 John 8 says that “workers for the truth” are worthy of our reception, encouragement and endorsement as they go on their way preaching and teaching the word of God. “Beloved, thou doest a faithful work in whatsoever thou doest toward them that are brethren and strangers withal; who bare witness to thy love before the church: whom thou wilt do well to set forward on their journey worthily of God: because that for the sake of the Name they went forth, taking nothing of the Gentiles. We therefore ought to welcome such, that we may be fellow-workers for the truth” (3 Jno. 5-8). By receiving and encouraging faithful brethren who teach, preach and live the gospel of Christ we thus have fellowship with them and their work. As verse 8 says, we become “fellow-workers” with them. Such expressions of support and encouragement show our love for the saints, for the Lord and for His truth and we “do well to set forward on their journey worthily of God” (v. 6).

However, there is another kind of person from whom we are taught to withhold such joyful expressions of support and prosperity. Not because we are taught to be unfriendly or rude. There is no justification for such treatment of others. We are commanded to not lend our encouragement, aid and well wishes to those who do not teach the true doctrine of Christ: “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. If any one cometh unto you, and bringeth not this teaching, receive him not into (your) house, and give him no greeting: for he that giveth him greeting partaketh in his evil works” (2 Jno. 9-11). To bid God speed to one who teaches, promotes and/or lives in error is to “receive” him and his error just as surely as bidding God speed to one who teaches, promotes and lives in truth means we “receive” him and the truth he advocates (cf. Matt. 10:40-42).

We are taught to “have no fellowship with the unfruitful works of darkness, but rather even reprove them” (Eph. 5:11). Surely we agree that false teaching (which is a departure from the faith) is a work of darkness (cf. 1 Tim. 4:1-3). To give our approval and support to the proclamation and proliferation of error makes us a “partaker” (fellowship, communion) in the evil deed (2 Jn. 11). A choice is placed before every disciple of Christ. To whom will we give encouragement and endorsement by way of offering our aid, assistant or well wishes: the “workers for the truth” or those “who do not bring this teaching” of Christ (3 Jn. 8; 2 Jn. 10-11)? Our choice determines whether we share in the good works of the gospel or in evil deeds of error. May our Lord strengthen each one of us to always make the right choice.