Anabaptists Then (1500s): An “Unchangeable Plain Word of Christ”

The early Anabaptists earned an undeniable reputation for holding firmly to the teachings of Jesus as they understood them, no matter the cost. Though they shared many theological beliefs with the magisterial Reformers, the Anabaptists often accused the Reformers of “explaining away” the “hard sayings” of Jesus. ”1 The Anabaptists were committed to both (a) beginning their interpretation of Scripture with Jesus’ words and (b) obeying the hard teachings of Jesus. The topic of divorce and remarriage raises an interesting possible tension between these two commitments.

On the one hand, Jesus repeatedly gave uncompromising warnings against divorce and remarriage, even equating it with adultery. Yet he also gave the New Testament’s only words that explicitly suggest divorce and remarriage in cases of adultery may be permissible. How did the Anabaptists resolve this tension? Which words of Jesus did they consider to be “clear”?

The short answer is that the early Anabaptists displayed no anxiety over Jesus’ exception clauses about divorce and remarriage, unlike many conservative Anabaptists today. Rather than push these texts to the periphery of their discussions about divorce, they made them central pillars in their teaching. They did not seem to think that these exception clauses were “loopholes” that enabled people to avoid Jesus’ harder sayings. Rather, they appear to have seen them as reflecting the seriousness of adultery and the radical tension that exists between a true disciple of Christ and anyone who persists in sexual sin.2

Divorce and remarriage were topics that the Anabaptists engaged from their earliest years. If a single event can be pinpointed as the “official” birth of the Anabaptist movement (a debated question), it is probably a secret meeting on January 21, 1525, in Zurich, Switzerland, where some radical students of Zwingli rebaptized each other. The earliest Anabaptist document discussing divorce and remarriage that I have found could have been written as early as within two years of that meeting and definitely no later than 1533. It has been attributed to Michael Sattler (1490-1527), but scholars are uncertain.3

Titled “Concerning Divorce,” this tract synthesizes Jesus’ exception clauses with other Scriptures with seeming ease. Here are some excerpts:

We, like Christ, do not permit a man to separate from his wife except for fornication; for when Christ in Matthew 5 often saith, “But I say unto you,” he thereby annuls the Law insofar as it is grasped legalistically and not spiritually… Therefore He does away with the old divorcing, no longer permitting hardness of heart to be a valid occasion for divorce but renewing the regulation of His Father, saying, “It hath not been so from the beginning, when God ordained that man and wife should be one; and what God hath joined together man shall not separate.” Therefore one may not separate for trifling reasons, or for wrath, that is, hardness of heart, nor for displeasure, aversion, faith or unbelief, but alone for fornication. And he who separates or permits to separate except for the one cause of fornication, and changes [companions], commits adultery. And he who marries the one divorced causeth her to commit adultery, for Christ saith, “These two are one flesh.” But he who cleaves to a harlot, as Paul says, sinneth against his own body and is one flesh with the harlot, 1 Corinthians 6. Therefore he is separated from his own flesh in that he has attached himself to the alien flesh of the harlot, and his marriage is broken for they are no more one flesh, but the fornicator has become one flesh with the harlot. Therefore the abandoned one [innocent companion] may marry whomsoever he wishes to, only it must be in the Lord…

Paul teaches in I Corinthians 7, If the unbelieving one doth not desire to dwell with the believer and departs, so let him depart; a sister or brother is not under bondage in such cases: but God hath called us in peace. This cannot weaken the words of Christ, nor does it contradict Him… There are many reasons for the unbeliever to separate, one this, the other that; yea, furthermore because unbelief hates and persecutes faith with its works, just as Christ testifies in Matthew 10, “They of thine household shall be thy foes.” And therefore from aversion and wrath the believer will be driven out and expelled. Nevertheless that is not a separation in God’s sight for they are still one flesh inasmuch as neither of them has attached his own flesh to the alien flesh of a harlot and become one flesh with the harlot. Therefore, it is only fornication which can effect a divorce.

Hardness of heart and unbelief may not occasion divorce, but only fornication, and as long as there is not a change to another flesh, we declare that when a man or woman separates except for fornication (that is, adultery), and takes another wife or husband, we consider this as adultery and the participants as not members of the body of Christ, yea, he who marries the separated one we consider a fornicator according to the words of Christ, Matthew 5, 19.

He who further divorces and will not hearken to Christ, scatters abroad and knows nothing, and him we will avoid as faithless, as one who damns himself, Titus 3. To the wise I am speaking; judge ye what I say. May God give us understanding from above in all things, to the knowledge of Himself and to His glory. Amen.”4

This tract appears even more fascinating when we consider its historical context. The first Swiss Anabaptists, long before their baptismal meeting, were Bible students. Under Zwingli’s teaching in Zurich, they boldly evaluated the teachings of the Roman Catholic Church in the light of the Bible and grew increasingly determined to live as true disciples of the Jesus they encountered in its pages. This stance is evident in the tract above; biblical quotations and references abound, but there is no hint of any dependence on the official teachings of the Catholic Church. Standing on Jesus’ words, the Anabaptists, like Luther and Zwingli before them, were not afraid to break with “the Church’s absolute prohibition of divorce.”5 From this perspective, “Concerning Divorce” could appear to be a radical, perhaps even libertarian, tract.

But there is another historical context that may be more important. In 1525—the same year that the Anabaptists broke from Zwingli—the city of Zurich, under Zwingli’s leadership, drafted what has been called “the first modern divorce law.”6 This law authorized divorce not only for adultery, but also for “greater reasons than adultery, as destroying life, endangering life, being mad or crazy, offending by whorishness, or leaving one’s spouse without permission, remaining abroad a long time, having leprosy, or such other reasons, of which no rule can be made on account of their dissimilarity.”7 The law also authorized divorce for those “who are not fitted for the partners they have chosen,” which was probably a reference to impotence.8 Zwingli was the first to turn Reformation views of marriage and divorce into law, and the revolutionary laws in Zurich became a model for surrounding cities—though most cities retained somewhat greater restrictions on divorce.9

In this context, “Concerning Divorce” is clearly a conservative tract, arguing strongly against permissive new laws that permitted divorce “for trifling reasons.”10 In addition, as the tract is directed to those who face persecution, it argues that being “driven out and expelled” by one’s own household is not grounds for divorce.

It is doubly striking, perhaps, in this context of arguing strongly against divorce, that the tract also argues that adultery is indeed grounds for both divorce and remarriage. Jesus’ exception clause was not considered a loophole; rather, for the Swiss Anabaptists it was one of the hard sayings of Jesus that he permitted divorce and remarriage only in cases of adultery.

The early Dutch Anabaptists clearly agreed, as multiple strands of evidence demonstrate. Menno Simons (1496-1561) is a good place to begin.

The following statements leave no doubt that Simons understood Jesus to permit both divorce and remarriage in cases of adultery:

These two, one husband and one wife, are one flesh and can not be separated from each other to marry again otherwise than for adultery, as the Lord says. Matt. 5; 19; Mark 10; Luke 16. This is our real position, doctrine, and practice concerning marriage, as we here confess with the holy Scriptures. By the grace of God it will ever remain the position of all pious souls, let them lie and slander as they like. We know and confess truly that it is the express ordinance, command, intent, and unchangeable plain word of Christ. (“Reply to False Accusation,” 1552)11

We acknowledge, teach, and assent to no other marriage than that which Christ and His apostles publicly and plainly taught in the New Testament, namely, of one man and one woman (Matt. 19:4), and that they may not be divorced except in case of adultery (Matt. 5:32); for the two are one flesh, but if the unbelieving one depart, a sister or brother is not under bondage in that case. 1 Cor. 7:15. (“Foundation of Christian Doctrine,” 1539-40; revised 1558)12

We know too that the bond of undefiled, honorable matrimony is so firm and fast in the kingdom and government of Christ, that no man may leave his wife, nor a wife her husband, and marry another (understand arightly what Christ says), except it be for adultery. Paul also holds the same doctrine that they shall be so bound to each other that the man has not power over his own body, nor the woman over hers. (“Instruction on Excommunication,” 1558)13

According to Menno Simons, the teaching that a husband and wife who are joined as “one flesh” can later, by adultery, be “separated from each other to marry again” is part of “the express ordinance, command, intent, and unchangeable plain word of Christ” concerning marriage. This belief comes through clearly even though Simons, like the Swiss Brethren before him, was clearly intent on reducing divorces, not justifying them.

Simons’ fellow bishop Dirk Philips (1504-1568) taught the same. In this excerpt, he indicates by his Scripture citations that he thought divorce and remarriage in cases of adultery was consistent with God’s one-flesh creation mandate for marriage:

Christ wanted… to forbid the separation and rejection which the Jews practiced with their wives because of all kinds of reasons which they thought good or preferred, and that in order to marry another… The Lord willed and commanded that one should do that [separate] no more except in the case of an act of adultery, which is the only and true reason for which a husband may leave or reject his wife and take another, Gen. 2:24; Matt. 19:3[ff.]; Matt. 5:32. (“Omitted Writing About the Ban and Avoidance,” 1567?)14

According to Philips, adultery does not offer a loophole from Jesus’ teachings against divorce, but a “true… reason” for permitting one to both “leave” a spouse and “take another.” Philips had exegetical evidence for this belief; in the following excerpt he states that divorce and remarriage are “joined” in Jesus’ Matthew 19:9 statement, so that adultery is grounds for both:

Christ said in the Gospel: “Whoever repudiates his wife (except because of fornication) and marries another, he commits adultery,” Matt. 19:9… Jesus Christ (in whom are hidden all the treasures of wisdom and knowledge, Col. 2:3…)… named adultery as the only true ground for divorce… Christ does not mention only repudiation and dissolution of marriage, but also being married to one another. This proposition is joined, the one to the other. (“Evangelical Excommunication,” 1567?)15

This interpretation of Jesus’ words was official church policy among the Dutch Anabaptists. In 1554 a conference of bishops was held where Menno Simons was then living—at Wismar in Mecklenburg, Germany. Those present, besides Simons, included Dirk Philips, Leenaert Bouwens, Gillis van Aachen, Herman van Tielt, Hans Busschaert, and Hoyte Riencx. The conference produced a series of statements known as the Wismar Articles. These articles address difficult questions the Dutch Mennonite churches were facing on topics such as shunning, marriage, divorce, and bearing arms. The articles were printed that same year in Amsterdam and reprinted several times afterward.16

Several of the articles in this document address questions of marriages between believers and unbelievers. Two of these clearly permit remarriage in cases of adultery:

Article IV.

In the fourth place, if a believer and an unbeliever are in the marriage bond together and the unbeliever commits adultery, then the marriage tie is broken. And if it be one who complains that he has fallen in sin, and desires to mend his ways, then the brethren permit the believing mate to go to the unfaithful one to admonish him, if conscience allows it in view of the state of the affair. But if he be a bold and headstrong adulterer, then the innocent party is free—with the provision, however, that she shall consult with the congregation and remarry according to circumstances and decisions in the matter, be it well understood.

Article V.

In the fifth place, concerning a believer and a nonbeliever–if the nonbeliever wishes to separate for reasons of the faith, then the believer shall conduct himself honestly without contracting a marriage, for as long a time as the nonbeliever is not remarried. But if the nonbeliever marries or commits adultery, then the believing mate may also marry, subject to the advice of the elders and the congregation.17

It was not just Swiss and Dutch Anabaptists who held this interpretation of Jesus’ exception clauses. According to all the evidence I have found, early Anabaptists across Europe shared these beliefs.

In 1540-41, the Hutterite leader Peter Reidemann wrote his Rechenschafft unserer Religion, Leer und Glaubens (“Account of Our Religion, Doctrine, and Faith”), which “represents the official position of the Hutterites in matters both of doctrine and practice.”18 The section of his book titled “Concerning Adultery” includes the following:

If one or the other of the partners in marriage go to another man or woman… where one committeth adultery in this way, the other should put him or her away and have no more in common with him or her before he or she hath shown real fruits of repentance. For where one mixeth with the transgressor before he or she hath repented, one committeth adultery with the other even though they were husband or wife before. For it is no longer a marriage, because it is broken until through repentance it is healed, therefore this should be punished by separation.19

In 1558 a twenty-five year old Anabaptist leader named Thomas von Imbroich was beheaded as a martyr at Cologne, Germany. While in prison he wrote a lengthy confession. This confession and other writings by Imbroich had a wide-spread influence both within and beyond Anabaptist circles.20 Writing as a representative of the Anabaptists of the Lower Rhine, he stated the following:

We also confess and believe that no one should or may separate two persons who have come together in a Christian marriage (which is brought together by God with the consent of both parties, besides which there is no other) except in the case of fornication, according to Christ’s words…21

In 1561, a “valiant hero and soldier of Jesus Christ, named John Schut,” was executed for his faith in the city of Vreden in Westphalia (northwestern Germany). According to the account in the Martyrs Mirror, the lords who tried Schut questioned him about his beliefs, including “what he held in regard to marriage”:

He replied that a man and a woman are united together in marriage, and that such union may not be dissolved, save on account of adultery; following herein the teaching of Christ. Matt. 19.22

In 1571, a Calvinist prince called a disputation at Frankenthal in the Palatinate (in southwestern Germany), hoping to unify his subjects. A diverse group of fifteen Anabaptist leaders came, representing not only the Palatinate, but also Switzerland, the Netherlands, Moravia, and the imperial cities of southern Germany.23 They were asked many questions, including whether the ban and unbelief separates a marriage. They responded, “We believe that nothing may part a marriage but adultery.”24

An official government report (protocol) of this Frankenthal Disputation was published, to which the Anabaptists wrote a response. Their response was published several times in several versions, the most complete extant version being published in 1590. In this version, the ninth article titled “Concerning divorce: Whether the ban and unbelief are reasons for divorce” opens with the following paragraph:

Christ our Lord and Savior, of whom Moses and the prophets, indeed even the great glory of God itself testify, says: “It has been said that whoever wants to divorce his wife shall give her a bill of divorcement; but I say unto you, whoever divorces his wife, except for adultery, forces her to commit adultery; and whoever marries a divorced woman commits adultery.” [Matthew 5:31-32] All God-fearing Christians will allow these words to suffice, nor will they add to or detract from them. Therefore, adultery alone is cause for divorce for Christ says: two will become one flesh. Whoever commits adultery sins against his own flesh, becoming one flesh with a whore, as Paul says in 1 Corinthians 6[:15-18]. Therefore he is now divided from his own flesh in that he has attached himself to the foreign flesh of a whore. Thus is the marriage ended, for they are no longer one flesh, for the adulterer has become one flesh with the whore. Thus the divorced party may now marry anyone he or she desires, as long as it takes place in the Lord.25

In 1577 five ministers of the Waterlander Dutch Mennonites drafted a confession in an attempt to unify their church. The Waterlanders “had arisen as a movement in large measure in protest against the rigor of church discipline among the Mennonites, particularly after the Wismar Articles had been drafted” by Simons, Philips, and others.26 The Waterlanders “were the first Dutch Mennonites to have a confession of faith.”27 In fact, their 1577 confession “is probably the oldest in the Anabaptist-Mennonite tradition” in the sense that (a), unlike Anabaptist confessions before it, it “was meant to be a statement for the church” rather than a personal statement and (b) it was designed as “a complete theological formulation” rather than a narrow statement “on specific doctrines.”28

This confession includes the following statement:

When a husband and wife have, in chastity, been united in the state of marriage, this marriage is so binding that it may not be separated or broken for any reason except adultery, according to the words of Christ, Matthew 18.29

The following year (1578) Hans de Ries, one of the authors of the Waterlander Confession, was imprisoned for his faith. While in prison he wrote another confession to explain to the town council of Middelburg what he and his fellow Mennonites believed. This confession contains one sentence about marriage:

Marriage is honorable when one man and one woman live virtuously together, being two souls but one body, one flesh, which may not be separated except for the cause of adultery, as Christ taught and commanded (Matthew 19, Hebrews 13, Genesis 2).30

Also in 1577, Peter Walpot (1521-78), “bishop of the Hutterian Brethren in Moravia during their Golden Age,”31 completed his magnum opus, commonly called the “Article Book.”32 The fourth article is titled “Concerning Divorce Between Believers and Unbelievers.” Since this article apparently has not yet been published in English, it deserves a brief introduction.33

As with most early Anabaptist theological writings, this is clearly an occasional work; we are joining a conversation midstream, with specific names and current events being discussed. Apparently this article is addressed to some other Anabaptist-type group, for they are addressed as “dear friends” and reportedly “want to avoid infant baptism.” But the disagreement is fierce between the Hutterites and Walpot’s unknown audience, for he also calls them “negligent shepherds,” says they are “of little understanding and completely unenlightened,” and warns them, “You have completely departed from the mind and judgment of Christ.”

The main point of disagreement is over how to counsel Christian converts who have unbelieving spouses. Walpot accuses his audience of insisting that a converted wife must remain with her husband even if the husband is not “pleased” to live with her (cf. 1 Cor. 7:12-13)—for example, if he does not permit her to attend the Anabaptist preaching; if she “must watch her children get mixed among the heathen… and grow up completely like the world”; and “even if her husband strikes her and puts her out the door.” As a result, she “will finally come to the point of despair about you and melt into the world.” Without having heard the proverbial “other side of the story,” my best guess is that most of us would have some disagreement with both Walpot and his audience; one may have been too slow to counsel separation, the other too quick.

For our purposes, what is significant about this article is the agreement found in the midst of the vigorous debate. Clearly, it was axiomatic for both the Hutterites and their dialogue partners that, according to Jesus’ exception clauses, adultery “parts a marriage.” Here is Walpot’s explanation of his own understanding:

Marriage is [a] special picture and direction to the godly of the union and continuing obligation that they owe and have vowed to God’s Spirit and the Lord… Therefore Christ was moved to cut off all frivolous, unimportant and bad reasons [for divorce] arising from or originating in human loathing or displeasure (as was common, acceptable practice among the Jews) and rescind it among his people. Thereby the original institution [of marriage] was re-established in its first status and no one could break it off for his human wishes or will (except for adultery). 34

Later, Walpot indicates that his opponents use Jesus’ exception clauses to argue against allowing a believer to be separated from an unbelieving spouse:

You force the verse in Matthew 5 and 19, that nothing but adultery and unchastity should break the marriage, no matter what attitude of [sic] the unbelieving one takes toward the believer. You don’t ask very much whether the unbeliever does so willingly, of which Paul speaks and to which he attaches everything else.35

The last document I’ll quote in this post takes us back to where we started: the Swiss Brethren. In 1578—roughly fifty years after the tract “Concerning Divorce” from Sattler’s day—the Swiss Brethren at Hesse produced a confession that included an article by the same name: “Concerning Divorce.” It is a near-perfect summary not only of their own historic position regarding Jesus’ exception clauses, but of the position of most Anabaptists in the 1500s:

We believe, acknowledge and confess that husband and wife, who through a providential bringing together in holy matrimony have become one flesh, cannot be separated by anything, neither by ban, belief or unbelief, anger, quarrels or hardness of heart, with the exception of adultery.36

(The remaining Anabaptist confessions I have found from the 1500s do not offer evidence that either agrees or disagrees with the documents I have shared in this post.37)

In summary, the early Anabaptists were mostly unified on the question of grounds for divorce and remarriage; most said there was one and only one such ground: adultery. All agreed that Jesus’ exception clause did mean adultery was grounds for both divorce and remarriage.

There was one clear point of disagreement; a minority of early Anabaptists argued for an additional ground: having an unbelieving spouse. The Hutterites certainly taught that when an unbelieving spouse was not pleased to live with a Christian convert, the Christian should separate. (See Peter Walpot above.) According to court records, the Swiss Brethren disagreed with how the Hutterites “separate marriages.”38 Some have said that “this kind of divorce for the reason of unbelief was a phenomenon peculiar to Hutterites,”39 but it is possible that the teaching of Dirk Philips regarding Christians who married unbelievers after conversion may also have produced similar results.40 In Philips’ case, he clearly disallowed remarriage in such situations; in some sense the marriage was still seen to exist. In the case of the Hutterites, I am unaware whether remarriage was ever counseled; the sources I read affirmed only divorce.

It is telling that divorce of a spouse because of unbelief was a point of disagreement and contention among early Anabaptists. Going beyond Scripture is one sure cause for theological and pastoral conflict, in our time as surely as that of the early Anabaptists.

On the other hand, I have not found any hint of any dispute among early Anabaptists about whether adultery was grounds for both divorce and remarriage. Anabaptists repeatedly and firmly rebuked the easy divorce permitted by many Protestant leaders such as Zwingli. They eagerly began their teaching with Jesus’ “hard sayings” about divorce, emphasizing that he did away with “the old divorcing” of the Jews. Yet, Menno Simons speaks for all early Anabaptists when he says that a husband and wife who are joined as “one flesh” can later, by adultery, be “separated from each other to marry again.”

This, the early Anabaptists insisted, is part of “the express ordinance, command, intent, and unchangeable plain word of Christ” concerning marriage.


What strikes you most about how the early Anabaptists read Jesus’ divorce and remarriage exception clauses? What do you make of the contrast between their beliefs and the beliefs of most conservative Anabaptists today (see my last post)? Share your insights in the comments below!

I have at least three more goals for this historical survey. In my next post I hope to (1) share a handful of documents from the 1600s to 1900 and then (2) reflect on how the Anabaptists prior to 1900 seem to have synthesized other biblical texts with their understanding of Jesus’ exception clauses. Did they do this well? Where were they mistaken? What can they teach us? Then I’d like to (3) ask how conservative Anabaptists got “from there to here” in their understandings about divorce and remarriage.

Here are two ways you can help: (1) Please pray God will guide my understanding and writing about divorce and remarriage. I sincerely want to honor Christ. (2) If you have any relevant historical documents or insights, please share them. I am missing many pieces of the historical puzzle and would be happy to update even this current post if more relevant evidence is found. Thank you!


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  1. “The Reformers were more inclined than the Anabaptists to view the Bible as a flat book and to concentrate on the more immediate context, or to interpret all texts in light of certain doctrines seen as central to the whole of Scripture. Indeed, rather than interpreting other texts in relation to the example and teachings of Jesus, some of the ‘hard sayings’ of Jesus were interpreted (Anabaptists would say ‘explained away’) in light of other passages thought to be clearer. This was a major point of dispute between Reformers and Anabaptists and led to considerable divergence in ethical and ecclesiological conclusions. How does one decide which passages are clear and which obscure?” (Stuart Murray, Biblical Interpretation in the Anabaptist Tradition, Studies in the Believers Church Tradition (Kitchener, ON: Pandora Press, 2000), 62.
  2. Disclaimer: I am not a historian, so am not equipped to assess all the nuances of early Anabaptist understandings on this topic. I am sure I am missing some valuable evidence (despite some Facebook friends graciously sending me images of several important documents). I am also focusing my attention on a narrow question—How did the early Anabaptists understand Jesus’ exception clauses?—so am not trying to present a complete picture of their views on divorce and remarriage. But disclaimers aside, I am confident that the quotes in this post accurately represent what early Anabaptists normally taught about Jesus’ exception clauses. I have not found any statement from early Anabaptists that contradicts the evidence presented here.
  3. “P. J. Twisck (1565-1636), who was married to Menno Simons’ granddaughter, assigned it to Sattler” (J. C. Wenger, Even Unto Death: The Heroic Witness of The Sixteenth-Century Anabaptist (John Knox Press, 1961). Available online: http://www.bibleviews.com/evenuntodeath.html ), but “is signed by the initials ML, which argues against Sattler’s authorship” (The Legacy of Michael Sattler, John Howard Yoder, ed. (Walden, NY: Plough Publishing House, 2019), vii.). This tract was found published in a 1533 collection that included influential Schleitheim Confession (1527), also thought to have been written by Sattler (Ernest A. Payne, “Michael Sattler and the Schleitheim Confession,” Baptist Quarterly 14.8 (October 1952): 337-344. Available online: https://biblicalstudies.org.uk/pdf/bq/14-8_337.pdf).
  4. Concerning Divorce, trans. J.C. Wenger, Mennonite Quarterly Review (April 1947):114-119. Available online: https://forum.mennonet.com/viewtopic.php?f=4&t=195&sid=757d9d661ee2fb957171da3e40019591&start=10#p4873. Emphasis added. Another translation of the end of the first paragraph uses female pronouns: “The one who finds herself thereby divorced may now marry, whom she will, only let it be in the Lord.” Source unknown. Available online: https://coveredbaptists.proboards.com/post/5466/thread
  5. Judith C. Areen, “Uncovering the Reformation Roots of American Marriage and Divorce Law,” 26 Yale J.L. & Feminism 29-89 (2014), 42. Georgetown Law Faculty Publications and Other Works. 1642. https://scholarship.law.georgetown.edu/facpub/1642
  6. Ibid., 44.
  7. Zurich Ordinance, quoted in Areen, 46.
  8. Areen, 46-47.
  9. Ibid., 44, 48.
  10. I am tempted to see a veiled reference to Zwingli in the final paragraph of this tract: “He who further divorces and will not hearken to Christ, scatters abroad and knows nothing, and him we will avoid as faithless, as one who damns himself, Titus 3. To the wise I am speaking; judge ye what I say.”
  11. Menno Simons, The Complete Writings of Menno Simons, trans. Leonard Verduin, ed. J. C. Wenger (Scottdale, PA: Herald Press, 1984), 561. Emphasis added.
  12. Ibid., 200. Emphasis added. C.f. also: “Again, under this kingdom, and under this King, no other wedlock must be tolerated, except between one man and one woman, as God had in the beginning established in the union of Adam and Eve; and Christ has further said, that these two are one flesh, and that they shall not separate, save for the cause of fornication, Matt. 5:32” (Menno Simons, “Appeal to Corrupt Sects,” A Foundation and Plain Instruction of the Saving Doctrine of Our Lord Jesus Christ, pub. in The Complete Works of Menno Simons (Elkhart, IN: John F. Funk & Brother, 1871). Available online: http://www.mennosimons.net/ft019-corruptsects.html).
  13. Ibid., p.970. Emphasis added.
  14. Dirk Philips, The Writings of Dirk Philips, trans. and ed. by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy, Classics of the Radical Reformation (Scottdale, PA: Herald Press, 1992), 586). Emphasis added.
  15. Ibid., 605-606. Emphasis added. In context, Philips is contrasting shunning one’s spouse in cases of church discipline with divorcing them in cases of adultery. A Christian who avoids his spouse for the sake of church discipline is different from a Christian who divorces his spouse for adultery. In shunning, unlike a case of adultery, a believer does not remarry, but instead must be “waiting patiently on the spouse” and praying to “be reconciled” to them. The fact that Jesus joins (re)marriage to divorce in Matthew 19:9 shows that Jesus is talking about a kind of separation (divorce) that is more than just shunning, Philips argues. Therefore Jesus’ words against divorce in Matthew 19:9 cannot be used to argue against asking a Christian to shun their spouse who is under church discipline.
  16. “Wismar Articles (Dutch Anabaptist, 1554),” Global Anabaptist Wiki, “initiated by the Mennonite Historical Library at Goshen College,” last modified March 24, 2016,  https://anabaptistwiki.org/mediawiki/index.php?title=Wismar_Articles_(Dutch_Anabaptist,_1554)#Article_IV. There are some problems with parts of the text we now possess of the Wismar Articles. According to John Horsch,“These Wismar Decisions have been preserved, but evidently not in their original form. The articles, in the form in which they have been handed down to us, are of doubtful authority; the text is in part clearly corrupt and unreliable” (John Horsch, Menno Simons. His Life, Labors, and Teachings (Scottdale, PA: Mennonite Publishing House, 1916), chap. VIII. Available online: http://www.mennosimons.net/horsch08.html). Likewise, Harold Bender stated that “unfortunately the text in which these resolutions have been persevered is so corrupt that it is impossible to be sure of the original meaning” (Harold S. Bender, Brief Biography of Menno Simons, “V. Labors in Holstein, 1546-1561,” The Complete Writings of Menno Simon, trans. Leonard Verduin, ed. J.C. Wenger (Scottdale, PA: Herald Press, 1984), 43). It is unlikely, however, that these concerns threaten the authenticity of the statements on divorce and remarriage quoted above, for, despite the fact that these textual questions were raised in Herald Press publications, the same publisher later printed a book by G. Edwin Bontrager that quotes Article IV of the Wismar Articles without qualification as part of a survey of historical Anabaptist beliefs on divorce and remarriage (Divorce and the Faithful Church (Scottdale, PA: Herald Press, 1978), pg. 104). Goering likewise quotes Article IV in his 1956 article on divorce and remarriage on GAMEO (Goering, Jacob D.  and Leo Driedger, “Divorce and Remarriage,” Global Anabaptist Mennonite Encyclopedia Online. 1989. Accessed Feb. 15, 2022. https://gameo.org/index.php?title=Divorce_and_Remarriage&oldid=173115). To my knowledge, no one has suggested that Articles IV and V as we know them misrepresent the early Dutch Anabaptist position on divorce and remarriage. To the contrary, they fit perfectly with other available evidence.
  17. “Wismar Articles,” Global Anabaptist Wiki. Emphasis added.
  18. Robert Friedmann, “Rechenschafft unserer Religion, Leer und Glaubens,” Global Anabaptist Mennonite Encyclopedia Online. 1959. Web. July 21, 2020, https://gameo.org/index.php?title=Rechenschafft_unserer_Religion,_Leer_und_Glaubens&oldid=149028
  19. Peter Rideman, Confession of Faith (Rifton, NY: Plough Publishing, 1970), 97-102. This translation was made from the 1565 published German edition. Emphasis added. This excerpt clearly extends hope for repentance and reconciliation. Yet, when read alongside (a) the response to the Frankenthal disputation and (b) Walpot’s Article Book (see both below), it also appears to affirm divorce in cases of adultery. It makes no statement about the possibility of remarriage.
  20. Leonard Gross, Golden Apples in Silver Bowls, trans. by Elizabeth Bender and Leonard Gross, ed. by Leonard Gross (Lancaster, PA: Lancaster Mennonite Historical Society, 1999), p. 308, n. 104.
  21. “A Confession of Faith and Epistle of Thomas von Imbroich,” Golden Apples, p. 83. Emphasis added. Leonard Gross speculates that “this passage probably is an intended answer to those critics who assumed that all Anabaptists were like the Münsterites {who} accepted… polygamy and other excesses.” Gross again: “This passage may well also speak to the fact that Hutterite missioners, during these very years, were drawing away some Swiss Brethren into the Hutterian fold, sometimes, taking one spouse but leaving the other one behind” (Ibid., p. 310, n. 116).
  22. “John Schut, A.D. 1651,” The Bloody Theater of Martyrs Mirror of the Defenseless Christians, ed. Theileman J. van Braght, trans. Joseph. F. Sohm (Scottdale, PA: Mennonite Publishing House, 1951), 654-55. Emphasis added.
  23. Christian Hege, “Frankenthal Disputation (1571),” Global Anabaptist Mennonite Encyclopedia Online. 1956. Web. June 27, 2020. https://gameo.org/index.php?title=Frankenthal_Disputation_(1571)&oldid=145061
  24. Ernst H. Correll, Harold S. Bender, and J. Howard Kauffman, “Marriage.” Global Anabaptist Mennonite Encyclopedia Online. 1987. Web. June 18, 2020. https://gameo.org/index.php?title=Marriage&oldid=143645
  25. “Concerning divorce: Whether the ban and unbelief are reasons for divorce,” A Short, Simple Confession, 1590, trans. Abraham Friesen, Leonard Gross, Sydney Penner, Walter Klaassen, and C. Arnold Snyder, Later Writings of the Swiss Anabaptists: 1529-1592 , ed. C. A. Snyder (Kitchener, ON: Pandora Press, 2017), 322. Emphasis added.
  26. Cornelius J. Dyck, “The First Waterlandian Confession of Faith,” Mennonite Quarterly Review 36 (January 1962): 5-13. Available online: https://anabaptistwiki.org/mediawiki/index.php?title=Waterlander_Confession_of_Faith_(1577)
  27. Nanne van der Zijpp, “Waterlanders,” Global Anabaptist Mennonite Encyclopedia Online. 1959. Web. June 28, 2020. https://gameo.org/index.php?title=Waterlanders&oldid=134967
  28. Dyck, ibid.
  29. Hans de Ries, Albert Verspeck, Jacob Jansz, Simon Michielszoon, and Simon Jacobszoon, “Waterlander Confession of Faith (1577),” trans. by Dyck, quoted by Dyck, ibid. Emphasis added. It is curious why this statement cites Matthew 18 rather than 19. Evidently there was an error either in writing, translating, or publishing.
  30. Hans de Ries, “The Middelburg Confession of Hans de Ries (1578),” trans. Cornelius J. Dyck, published with commentary in Dyck, “The Middelburg Confession of Hans de Ries, 1578.” Mennonite Quarterly Review 36 (April 1962): 147-154, 161. Emphasis added. Available online: https://anabaptistwiki.org/mediawiki/index.php?title=The_Middelburg_Confession_of_Hans_de_Ries_(1578)
  31. Robert Friedmann, “Walpot, Peter (1521-1578),” Global Anabaptist Mennonite Encyclopedia Online. 1959. Web. June 27, 2020. https://gameo.org/index.php?title=Walpot,_Peter_(1521-1578)&oldid=146324
  32. Robert Friedmann, “Hutterite Article Book,” Global Anabaptist Mennonite Encyclopedia Online. 1953. Web. June 27, 2020. https://gameo.org/index.php?title=Hutterite_Article_Book&oldid=121143
  33. I was given a copy of a mostly-complete English translation on June 25, 2020 by Kenny Woolman of the Hutterian Brethren Book Centre (https://www.hbbookcentre.com/), who told me, “I believe I got it from the Archives in Goshen, now Elkhart.” Jason Kauffman, Director of Archives and Records at Mennonite Church USA Archives, gave me permission to post this document, and I have done so here.
  34. Peter Walpot, “Article Four: Concerning Divorce Between Believers and Unbelievers,” A Beautiful and Pleasant Little Book Concerning the Main Articles of our Faith or The Five Articles of the Greatest Conflict Between Us and the World, trans. Elizabeth Bender (wife of Harold S. Bender), unpublished manuscript, pg. 7. Available online: http://dwightgingrich.com/concerning-divorce-between-believers-unbelievers-hutterite-document/. Emphasis and bracketed portions added. This translation leaves a few blanks for untranslated words (none affecting passages quoted here) and shows other evidence of being a rough draft. After the above excerpt, Walpot continues by asserting that when the “Word causes such disharmony and disunity in the unbeliever that he becomes hostile to the believing spouse,” then “it is more needful for the believer to keep his eyes on what is godly to keep his heart in peace and not make too many concessions… be it for fear or love of the spouse.” In short, in such cases, despite Jesus limiting divorce to cases of adultery, a Christian spouse must separate.
  35. Ibid., 13. Emphasis added. Cf. page 10, where Walpot argues that when an unbeliever is not pleased to live with a believer, “a sister or brother is in such a case as if unmarried and not bound.” Walpot asks, referring to Paul, “Where does he give the verse and cause of adultery, that besides it nothing parts a marriage?” Walpot is arguing, against his opponents, that Jesus’ solitary exception does preclude separation from an unbelieving spouse who is not pleased to live together in a way that honors the believer’s conscience. Walpot’s argument, again, is based on shared ground; both he and his opponents agree on Jesus’ exception.
  36. “Swiss Brethren Confession of Hess” (1578), trans. Werner O. Packull, Confessions of Faith in the Anabaptist Tradition, ed. Karl Koop, Classics of the Radical Reformation II (Walden, NY: Plough Publishing House, 2019), 79. Emphasis added. An older translation is available online: “We believe and confess, that man and woman who have by the divine foreordination, destiny and joining in marriage become one flesh, may not be divorced by ban, belief or unbelief, anger, quarreling, hardness of heart, but only by adultery” (Theodor Sippell, ed., “The Confession of the Swiss Brethren in Hesse, 1578.” Mennonite Quarterly Review 23 (1949): 22-34, p. 32). Quoted in Robert Friedmann, “Divorce from Unbelievers,” Global Anabaptist Mennonite Encyclopedia Online. 1956. Web. July 30, 2020. https://gameo.org/index.php?title=Divorce_from_Unbelievers&oldid=143540.
  37. One document, Pilgram Marpeck’s “Confession of Faith,” does not appear to discuss divorce or marriage at all (available in German here: https://anabaptistwiki.org/mediawiki/images/1/15/Confession_of_Faith_by_Pilgram_Marpeck.pdf). Two others discuss marriage but focus on the problem of marriages between believers and unbelievers. See the Strasbourg Discipline from 1568 (https://anabaptistwiki.org/mediawiki/index.php?title=Strasbourg_Discipline_(South_German_Anabaptist,_1568)) and the Concept of Cologne from 1591 (https://anabaptistwiki.org/mediawiki/index.php?title=Concept_of_Cologne_(Anabaptists,_1591)).
  38. Hans Pauly, TäuferAkten (i.e., court records of trials of Anabaptists, sentences pronounced upon them, etc.) of Hesse, ed. Theodor Sippell, “The Confession of the Swiss Brethren in Hesse, 1578,” Mennonite Quarterly Review, 23 (1949), 22-34, 22. Available online: https://anabaptistwiki.org/mediawiki/images/a/ac/SwissBrethrenConfession1578.pdf
  39. Ernst H. Correll, Harold S. Bender and J. Howard Kauffman, “Marriage,” Global Anabaptist Mennonite Encyclopedia Online. 1987. Web. June 27, 2020. https://gameo.org/index.php?title=Marriage&oldid=143645
  40. Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy, trans. and eds. of The Writings of Dirk Philips (Scottdale, PA: Herald Press, 1992), 553, 577 (n. 5). This possibility is raised in the editors’ introduction and endnotes to Philips treatise “About the Marriage of Christians,” Ibid., 552-577.
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13 thoughts on “Anabaptists Then (1500s): An “Unchangeable Plain Word of Christ””

  1. Thanks for your time and efforts in researching. It’s been very informative. This understanding rings true to me. Jesus seems to seek to restore marriage to its original design while realizing the severe core shattering of the union that’s caused by unfaithfulness.

    I don’t see divorce because of abuse addressed, yet I feel confident it too would be valid. In the OT, divorce seems to be designed to protect the woman. A certificate of divorce allows the woman to remarry. A single woman was in an extremely dangerous position, with no protector. Maybe I read too quickly, and missed it. Will that be part of your blog?

    1. Thanks for reading and responding, Luke.

      I am focusing my research in this series on how Anabaptists have interpreted Jesus’ exception clauses about “porneia,” so divorce for abuse is not center on my radar. I think the only mention of that which I’ve seen so far is in the Hutterite “Article Book” by Walpot, which accuses others (apparently an Anabaptist-type group of some sort) of not allowing a Christian wife to separate from / divorce her husband when he is not pleased to live with her. One such scenario described was an abusive one, where the husband beat his wife “nine times in one day” and yet was sent back to her husband by the church. In other words, the Hutterites at least did encourage divorce (I am uncertain about remarriage) in cases of abuse. I am pretty certain other Anabaptist groups would *not* have permitted remarriage in such situations, though they may have counselled separation.

  2. Dwight, It is interesting that Fornication,( Porneia) is easily changed to Adultery by former reformers. Apparently some in those days made no distinction in interpretation between the two as today. Adultery (Moichos). For example, some more recent translations says except it be for marital unfaithfulness. I don’t think that is what Jesus said or meant. For that reason we would question the interpretation that divorce and remarriage is allowed on the grounds of Adultery. Would not that be adding to what Jesus said and adding to scripture?? Therefore, Matthew written largely to a Jewish audience would have been understood in its context. Or am I missing something?? Blessings

    1. James, thanks again for reading and responding.

      Yes, the definition of “porneia” is definitely a point of debate. Some say it refers here to illegitimate marriages (incest, etc.). Others say it refers to unfaithfulness during a betrothal period, a word used in intentional contrast to adultery (“moicheia”). Others say it is equivalent to adultery. Others say it is a broad term that can include all sorts of “sexual immorality.”

      I think the word is used differently in different contexts. I do think there is evidence that in some cases it is used in intentional contrast to adultery (especially in some early church writings). But I think it is also certain that it is often a very general term. My best understanding is that it should be understood in a broad sense unless the context shows a narrow sense is intended.

      Here are three New Testament examples of how “porneia” can be used, examples that suggest to me that Jesus may indeed be using the term in a way that includes adultery:

      * In 1 Corinthians 5:1 it appears to be a general term, for the text narrows it down to a specific “kind” of porneia: “It is actually reported that there is sexual immorality (porneia) among you, and the kind of sexual immorality (porneia) that is not even tolerated among the Gentiles—a man is sleeping with his father’s wife.” (CSB)

      * In 1 Corinthians 6:13-18 it refers to being joined to a prostitute: “The body is not meant for sexual immorality (porneia), but for the Lord, and the Lord for the body… Shall I then take the members of Christ and make them members of a prostitute? Never! …Flee from sexual immorality (porneia).” It is hard to imagine that only single men at Corinth were using prostitutes. This is especially true since Paul feels a need in the very next chapter to urge married couples to offer each other sex. Paul tells them to do this “because of the sexual immoralities” (same word, porneia, but plural; this is a literal translation of 1 Cor. 7:2; cf 7:5).

      * In Revelation 2:20-22 it seems to be paired explicitly with adultery, with both terms referring to the same immoral acts: “But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality (porneia)… She refuses to repent of her sexual immorality (porneia). Behold, I will throw her onto a sickbed, and those who commit adultery (moicheia) with her I will throw into great tribulation, unless they repent of her works…”

      Usage like this one reason why the majority of biblical scholars today conclude that Jesus is probably using porneia in a general sense in his exception clauses.

      1. I would add to James’ question and your comments. Matt 19:9
        “And I say to you: whoever divorces his maiden, except for sexual immorality(fornication), and marries another, commits adultery.” As James stated, this was written to a Jewish audience, and Jesus’ parents would be the perfect fit for the Matt 19:9 situation. According to Jesus, Joseph would not have been in error for divorcing Mary (Matt 1:19) and marrying someone else. Why not? It appeared Mary had been involved in “porneia”, so now Joseph could marry another, not remarry. A second question for me is, if Jesus or Matthew had adultery in mind, why didn’t he simply use it twice?

        1. Hi Dean. Thanks again for reading and engaging. In answer to your last question, one thing to keep in mind is that the term μοιχεία (“adultery”) would have been too narrow of a term for Jesus to use. “Porneia” is a term that can include both fornication (premarital sexual sin) and adultery (sexual unfaithfulness after marriage). If Jesus had used the term μοιχεία, then he would no longer have been recognizing that what Joseph planned to do was just. Thus, it is fitting that he should use “porneia” instead, a term that was often used in a broad way to refer to many kinds of sexual sins.

          Given these dynamics, μοιχεία simply wasn’t a good option for Jesus to use. Therefore, it seems to me that we shouldn’t use the fact that Jesus did not use this word as proof that he did not mean to include adultery in his exception–especially since porneia was commonly used in a way that included adultery.

  3. Dwight-
    Most of what you have found in the historical content, is pretty much what I found also. The original framers of the “Fellowship movement” of Conservative Anabaptist, were also aware of it. They parted ways with it, as you know, while the MCUSA types took the road you are portraying here. From what I can recall of the conversations (which you will have to forgive, I was pretty small) they would have run something like this;

    1. In Mk 10 and Luke 16, the statements concerning divorce are pointblank with no ambiguity. If the exception clause is given the predominance, those two Scriptures are no longer true, at all. If the Mk and Lk Scriptures are to be taken at face value, then the exception clause hangs in limbo, not completely understood. There was a lot of unwillingness to simply scrap the 2 references to this issue, in Mk and Lk.

    2. “Let not man put asunder”
    If your view of adultery, or fornication, or as it was posited by the MCUSA crowd, “innocent party” . . . is correct, then man is still putting asunder what God joined together. Any man who chooses to put asunder his marriage, can do so at any time he desires. He might be removed from active fellowship for 6 months, but then can come back in, get a new wife, and go on with life. That seemed like a flagrant violation of that Scripture to them.

    3. There was no indication in NT Scripture, or old, that a man was absolutely forbidden to have more than one wife. There are indications that there may have been some left-over polygamy hanging around in the early church. (Tit 1:6) There are no statements in NT, clearly stating that the taking of the second wife “broke” the union with the first. It was felt quite clearly, that the obvious plan and consciousness was 1 man 1 woman, and that inside the church, that is all that would be allowed now, but that it could not be clearly stated that a second wife broke the marriage covenant to the first.

    4. There was quite a lot of discussion about marriage as a covenant, vs contract. I don’t recall those being real deep tho.

    5. According to Mt 5:28, Jesus says adultery is committed before the act of sexual intercourse. To say then that marriage is broken by adultery, is to say that if a man lustfully looks at a woman, he not only needs to repent…. but needs another wedding, for he is no longer actually married to his wife. To be consistent, adultery either breaks a marriage, and it no longer exists at all, or else it doesn’t . Which is it?

    The prevailing consensus, as I understood it, was that in order to stand on the clearest words of Christ, the ‘exception clause’ was going to have to be regarded as something not understood. The position would be to stand strong on what was clearly stated. There was no lack of discussion about early Anabaptist positions on the matter, they were simply disagreed with, much like the disagreements over issues like church discipline. Marriage was viewed as either a lifetime covenant, regardless of behavior ….. or else something that could be broken by man’s decisions. No one saw any middle ground.
    The ‘innocent party’ concept of course carries with it the whole idea that the church will have to decide who is innocent. That of course caused it’s own set of interesting dynamics, but has nothing to do strictly with what Scripture says concerning marriage.
    A great deal of discussion concerning these things was generated by missions. On foreign fields, it was not uncommon to come across folks who had never had a “wedding”. A man simply moved into a girls house and commenced sexual relations. Some places, after several years he moved on to the next. A woman might have 5 children by 3 different men. In a small village, this created some pretty significant dynamics… especially when the lady, or some of the men, responded to the Salvation offered them by Christ. ( the difficulty of the scenario was compounded by the fact that without help, the woman and children would starve to death in a subsistence economy)
    Now what?
    There were long nights of study and deep discussions over this . Some of the conclusions reached, and enacted, on foreign fields, would have absolutely erupted if found out by hard-core CA in the US.

    I realized this morning that I am perhaps the oldest person that will respond to your study. I am doing it nt to criticize, but to explain the thought processes as I understood them, from the earlier years of Fellowship church movement. Most of it would have been formulated in the late 50s and 60s, I was born in 66, so my “take” is from discussions I heard in early years, and the multiplicity of ministers meetings, fellowship meetings, etc etc I attended before I was 10.

    1. Thanks, Steve. That is interesting–especially this: “There was no lack of discussion about early Anabaptist positions on the matter, they were simply disagreed with.” In my generation (and my parents, from what I can tell) things were very different, and there seemed to be no awareness at all of early Anabaptist positions on the matter.

      Your explanation of the interpretive approach clearly begins with the playbook of Daniel Kauffman (though then adding thoughts from concerns about polygamy). I plan to share an extended quote from his second doctrinal book, the one that preceded his Doctrines of the Bible. It lays out the same sort of reasoning.

      My sense is that around the early 1900s the terminology of “divorce and remarriage” started to dominate conversation in a way that it did not before. Prior to that, the language seems to have been “nothing can separate marriage, except adultery.” But from around 1900 or so (maybe already in late 1800s) there seems to have been less distinguishment made between divorce-for-adultery and other kinds of divorce. The question instead became, Shall we be gracious and flexible in permitting some divorce and remarriage (the course that led to MCUSA et al)? or is divorce and remarriage an evil that we should firmly oppose (the course that led to conservative Anabaptists today)?

      Perhaps, as you suggest, church leaders by the middle of the 1900s felt they had sufficiently wrestled with Jesus’ exception clauses that they could effectively remove them from the discussion and simply deal with “divorce and remarriage,” but I think something was lost in this change of language. I think it would be good for us to heed the warning from an old 1590 confession that, after quoting Christ in Matthew 5:32, says, “All God-fearing Christians will allow these words to suffice, nor will they add to or detract from them.”

      Anyway, thanks again–and, btw, rest assured that you are not the oldest person responding to what I’m writing here. 🙂

  4. Just a couple of comments Dwight, not necessarily having greatest relevance to this early blog but perhaps more so to some of Stephen Stutzman’s comments.
    (as to his reference to his age, I have quite a few years on him😎)

    If we accept the “exception clause” as a plain reading, which I agree we should, then divorce or separation because of “fornication” (sexual immorality) would not necessarily be considered to be solely sundered by man, would it? And couldn’t sexual abuse of a child by a parent be included in this exception?

    In regards to the argument that Jesus is talking about the betrothal period only, if He is referencing Moses’ ‘permission’ in Dt. 24, isn’t it fairly clear from the wording of that passage, that it is talking about a marriage, not a betrothal relationship?

    My apologies if this is redundant due to later blog posts, up till now I have only skimmed your posts, now I’ve started a more comprehensive study.

  5. Hello Wayne. It is always good to hear from you. 🙂

    You asked: “If we accept the “exception clause” as a plain reading, which I agree we should, then divorce or separation because of “fornication” (sexual immorality) would not necessarily be considered to be solely sundered by man, would it?” That’s an interesting question. Perhaps we could say that such a marriage was sundered by man (his/her act of sexual immorality) but that the divorce was carried out on grounds recognized by God? In other words, God set the “rules of the game” (sexual immorality is adulterous treachery and flagrant violation of the marriage covenant, releasing the wronged party to divorce if they desire), but man’s sin is what actually sunders the marriage.

    “And couldn’t sexual abuse of a child by a parent be included in this exception?” Yes, certainly, in my understanding. That is definitely sexual immorality and a sin against both the child and the other spouse.

    “If He is referencing Moses’ ‘permission’ in Dt. 24, isn’t it fairly clear from the wording of that passage, that it is talking about a marriage, not a betrothal relationship?” Yes, it certainly is. (I’ve only ever seen one person argue otherwise, and never seen that in published print.) The topic at hand was clearly marriage, not betrothal relationships. If Jesus’ exception was about the latter, then he was clarifying something off-topic. But I think there are very good reasons to believe he was *not* talking about betrothal relationships in his exception clause.

    I haven’t blogged on that yet, but hope to this year. Maybe if I’m slow enough you can catch up on your reading. 🙂

  6. I agree that sin “separates” in different ways and in different relationships, but I wasn’t sure if Jesus was talking about the sin or the “decree” in this case.
    If God did the joining, and the divorce met the “exception criteria”, would God not also have to do the “sundering” (separation) in order for remarriage to take place? Or at least acknowledge/confirm that separation?
    On the other hand if God did the joining and the “exception criteria” was not met, then God would not recognize or decree separation and man would not have the right to do so.
    Perhaps I am over/under thinking things.

    1. Perhaps one place to gain greater clarity is with Jesus’ earlier statement, “What therefore God has joined together, let not man put asunder.” The “therefore” in that sentence points back to Jesus’ previous comments about God making humans as males and females, so I believe that when Jesus said God joins a husband and wife in marriage, he meant in a general sense that marriage was God’s idea and design. I’m not sure Jesus was meaning that God completes a separate act of joining each man and woman at the moment of their wedding vows.

      Also, Jesus’ command for man to not separate implies that it is possible for man to do so. This means that man can indeed separate a marriage. I’m not sure we have to say that God does the separating. Unfortunately, there are many other examples of how humans can undo God’s good work! In all such cases, including wrongful divorce, we stand under God’s rebuke for doing something we have no right to do.

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