Sermon: Genesis 3:14-21, The Rebels Judged, And The Gospel Proclaimed

Old Testament Reading: Genesis 3:9-13

“The LORD God said to the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.’ To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.’ And to Adam he said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.’ The man called his wife’s name Eve, because she was the mother of all living. And the LORD God made for Adam and for his wife garments of skins and clothed them.” (Genesis 3:14–21, ESV)

New Testament Reading: Romans 8:18–25

“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” (Romans 8:18–25, ESV)

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Introduction

The book of Genesis is a book about the beginning of things. In fact that is what the word genesis means – origin, root, beginning, start. Remember that the first phrase found this book is, “In the beginning…” 

And when I say that the book of Genesis is a book  about the beginning of things, I do not only mean that it is a book about the beginning of creation. Indeed, that is the first thing that is described to us in the book of Genesis – the beginning of God’s creation. But many other “beginnings” are mentioned – the beginning of God’s covenant with man, the beginning of marriage, the beginning of sin, etc. And as we progress through the remainder of the book we will find that it is divided into sections which describe the beginning and progression of certain family histories. Those sections are introduced by the phrase, “these are the generations of…”,  or something similar. The book of Genesis is a book about the beginning of things. And this is true, not only of the beginning of the book, but of the whole. 

I think it is important for us to recognize that the beginning of something is being described to us in the verses that we are considering today. Here in Genesis 3:14-24 we encounter a transition. It  is the transition from the world as it came from the hand of God – a world that was good, upright and pure – to a world that is now tainted by sin and its effects. Here in Genesis 3:14-15 we find a description of the beginning of the world as it now is.  

This world – that is to say, the world of Genesis 3:14 and following, is the world that you and I live in. It is not a world substantially different from the one that came from the hand of God in the beginning, but it is qualitatively different. What I mean is that we do live in the same physical world made by God in the beginning. The stars that we see in the sky are the stars that God called into existence in the beginning. The mountains are God’s mountains. The trees are God’s tree.  And the people that we see are his people by virtue of creation. The world that we live in today is not substantially different from the one that came from the hand of God in the beginning, but in another respect it is a very different world. For this world that we live in today is fallen. This world is sinful. This world is under God’s curse because of our rebellion. 

And how important it is for us to recognize this distinction. In Genesis 1 we are told of the beginning of God’s creation. In Genesis 2 we are told of the beginning of God’s covenant. But in Genesis 3 we are told of the beginning of man’s sin and its effects. Adam’s breaking of the covenant of life is described to us here along with its consequences. And so we must distinguish between the world as it came from the hand of God – a world that was upright, pure and good, and the world that now is – a world that is ravaged by sin and the effects of sin. 

I am afraid that many ignore this distinction. I’m afraid that many – even many who claim to be Christian – ignore the beginning of our sin and misery that is so clearly described to us here in Genesis chapter 3. It is no wonder then that they are terribly disoriented and confused when they look out upon the world and see so much sin and misery and death. The wickedness that we see in the world and the wickedness that we see in our own hearts should always grieve the Christian, but it should not leave us disoriented and confused, for the scriptures are clear – we now live in a fallen world, a world that is characterized, not by life, but by death.  

The transition from the world in its good and upright state, to the world in its sinful, fallen and cursed state is what is described to us here in Genesis 3. But as we will see, humanity was not left without hope. 

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The Serpent Cursed

Notice that in this passage God address each of the rebels one at a time to pronounce curses or sentences upon them. They each had sinned and God announced to them what the ramifications of their sin would be. 

The order is reversed when compared to God’s questioning of the rebels in the previous passage. Adam was questioned by Gods first, but curses are pronounced upon him last (this is because he was most responsible for the keeping of the covenant). Eve was questioned second, and she is cursed second. The serpent was never questioned. The reason for this is that room for repentance (and the offer of salvation) was not given to the serpent. The serpent is only cursed, and he is cursed first. 

In verse 14 we read : “The LORD God said to the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel’” (Genesis 3:14–15, ESV).

If we are going to interpret this text correctly it is important to recognize from the outset that it contains layers of meaning. I am not just referring to verses 14 -15, but to the whole passage which runs from verses 14-19. In this entire section we will encounter layers of meaning. And by that I mean the text is written in such a way that it can (and should) be interpreted in multiple ways, and deliberately so. The reader, when considering the curse pronounced upon the snake, the woman, and Adam should be able to recognize that there is a kind of basic and surface level meaning, and also a deeper and more profound meaning to  the text. I am not saying that we are free to interpret all scripture in this way, but this particular passage requires that we see layers of meaning. 

Take for example the curse that is pronounced upon the serpent. The question that we must ask is, who exactly is God cursing here? Did God curse the snake that was used as an instrument in the temptation of Eve? Or did God curse all snakes more generally? Or does this curse ultimately apply to Satan who used the snake as an instrument to tempt Eve? I think the answer is “yes, all of the above”. This passage when considered in context (and by context I do not only mean the immediate context of Genesis, but the context of the whole of scripture) must be interpreted as having layers of meaning. 

Notice that LORD God spoke to that particular serpent when he said, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life” (Genesis 3:14, ESV). This word was spoken by God to that particular snake. That snake was cursed above all livestock and beasts of the field. That snake would go on its belly. That snake would eat dust. It will be come clear that no only would this apply to that snake, but to all snakes. 

Some have wondered, did snakes have legs prior to this curse being pronounced? I doubt it. But perhaps they did move about with a posture that was more upright. Perhaps snakes moved about with their heads lifted high and proud. But having been used as an instrument for temptation the serpent was bound to the earth to crawl upon it with its head down low where it would swallow dust. The curse is fitting. The serpent was used by the evil one to rise up against God in pride, and so God made it low. Is there any beast of the field more closely bound to the earth and further removed from heaven than the snake? The symbolism is powerful, I think, and I could go on. 

We might also ask, if the snake was only used as an instrument, then why must it bear a curse? Two things: One, you would do  well to notice that all of creation bears a curse as a result of the fall. In a moment we will read that the ground is cursed. When the snake was cursed he was said to be cursed “above all livestock and above all beasts of the field” – evidently they too were affected by the fall. And Paul, in that passage that was read at the beginning of this sermon says that all “creation was subjected to futility, not willingly, but because of him who subjected it, in hope” (Romans 8:20, ESV). And so snakes are not the only thing that are cursed or subject to futility because of the rebellion of Satan and Adam – all of creation has been touched, but snakes in particular. Two,  although the snake was only used as an instrument, it is fitting that it bear the curse given the hideousness off the act that was carried out through it, namely the temptation of man. I believe it was Calvin who illustrated this principle by mentioning that any father would destroy the sword that was used to slay his son if it came into his possession. “The sword was only the instrument”, we might say. Yes, but it was used to do a terrible thing, and so it is fitting that it bear a form of judgement.   

The most simple and basic interpretation of this text is to understand that the snake that was used as an instrument to bring about the temptation of Eve was cursed by God. But it is also clear that it was not just that snake, but all snakes that were cursed. 

In verses 15 we read, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV). Indeed, from this moment snakes and humans have been and always will be hostile towards one another. Snakes will always strike at the heal of man, and man will always strike at the head of snakes. 

On the most basic level the curse of verses 14-15 is to be understood as having been directed towards the snake the was used as an instrument to tempt Eve, and to all snakes. Why? I can’t help but think that we are to remember the first temptation, the fall, and the ongoing work of the tempter when we look at snakes. You are certainly free to like or dislike snakes. Some fear them, others do not. All of that is irrelevant. But all should be reminded of the cunning and crafty schemes of the evil when they see a snake. All should be reminded of how deadly Satan is. All should remember the fall and its effects when they watch a snake slither along, locked to the earth, and eating dust. 

On the surface, the curse is pronounced upon the snake who was used to tempt Eve and upon snakes in general, but clearly the curse is aimed, not just at serpents, but at the one who used the snake as an instrument to tempt Eve and through her Adam. Though Eve saw the body of serpent, it was the voice of Satan – the rest of scripture makes this clear. This is the deeper meaning of the text. 

How then does this curse apply to Satan? Well, Satan is cursed more than any other thing in all of God’s creation. Satan, having rebelled against his Maker, would in due time be barred from heaven and bound to the earth. And this war between the seed of the woman and the seed of the serpent that is mentioned in verse 15 will ultimately play out, not between snakes and humans, but within the human race itself. Some will be children of the evil one, and others will be children of God.

As we will see, this is where the story of Genesis and, indeed, the story of scripture will go from this point forward. The words, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” do not ultimately pertain to the strife that exists between snakes and humans, but to the strife that will exist between those who are children of the Devil and those who are children go God by faith. 

To prove that there are in fact children of the Devil and children of God in the world I only need to quote Jesus’ words to the non-believing Jews when he said, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44, ESV). This he said to them as they were claiming to children of God by virtue of their heritage. According to Christ there are children of the Devil in this world and their are children of God. And the thing that distinguishes one from the other is faith in God and in the promises of God. 

The words, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV), are not ultimately about the conflict between snakes and humans, but between the Evil One and those who belong to him in the  world, and  God and those who belong to him in the world. 

It would not take long at all for this conflict to manifest itself in the world. In Genesis chapter 4  we find the story of Cain and Able. And as we will see, though both were sons of Eve, only one had the faith of Eve. Put into the terms of Genesis 3:15 and John 8:44, Cain was of the seed of the serpent whereas Able was of the seed  of the woman. Able belonged to the righteous line and to God, whereas Cain belonged to the unrighteous line and Evil One. You know the story. Cain rose up a killed Able. God replaced Able his righteous brother, Seth so that the righteous line would be preserved. Genesis 3:15 means that there will be an ongoing battle between the Evil One and his descendants and God’s people in the world,  but God’s people will prevail in the end – “he shall bruise your head, and you shall bruise his heel.” This is why they genealogies of Genesis are so important. They trace the preservation of the righteous line, that is to say, the seed of the woman.   

And where does Genesis 3:15 find its ultimate fulfillment? The story of scripture is clear. The seed of the woman will finally crush the head of the serpent is Christ. 

Notice therefore that the the gospel is here in seed form. The good new of Christ is embedded in miniture in the curse the God pronounced upon the serpent. World history will be marked by conflict between God and the Evil One, between the children of God and the children of the Devil, between the seed of the serpent and the seed of the woman, but a Savior would eventually come. He would come in the line of Adam, Abraham and David. And upon his arrival he would deal a decisive blow to the Evil One himself. The Evil One will perpetually strike at the heel of man, but the Christ has stomped upon his head. 

What does the curse pronounced upon the serpent reveal about the world in its fallen state? It will be marked by conflict, physical and spiritual. Man, including those who belong to God, will suffer in this age – the serpent will bruise the heal of man. But God has not left the world without hope. A Savior has been provided – Christ Jesus our Lord. 

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The Woman Judged

In verse 16 we encounter the judgement pronounced upon the woman. “To the woman [God] said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be [for or] contrary to your husband, but he shall rule over you.’” (Genesis 3:16, ESV)

Though this judgement was pronounced upon the woman Eve, clearly it applies to all women.

When God said,  “I will surely multiply your pain in childbearing; in pain you shall bring forth children”, it meant that women would experience pain in the process of giving brith. Certainly, the labor pains that women experience are severe. It is worth noting that other species give birth to their young with ease when compared to our species. The labor process for women is arduous. Eve was created with the ability to give birth birth to children. What a marvelous and  joyous gift! But now it would involve pain.  

And not only would the process of childbirth involve pain, so too the once blissful relationship between wife and husband would be marked by sorrow. To Eve God said, “Your desire shall be contrary to your husband, but he shall rule over you.” 

This phrase is difficult to translate. Some translations say, “your desire shall be for your husband.” Others say, “your desire shall be unto your husband.” The ESV uses the word  “contrary”. The NET is most bold in its  translation when it says, “You will want to control your husband, but he will dominate you.” (Genesis 3:16, NET). I actually think that this might get to the heart of  it. The woman was created to function  as man’s helper. She was to live in loving submission to him.  He was to loving lead her. But Eve upended God’s design  for things when she ate of  the fruit and acted as an agent of temptation to her husband.  The affect of the fall was that wives now desire to controle their husbands instead of living in loving submission to them, and that husbands dominate their wives instead of lovingly leading them.  

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The Man Judged

The judgments pronounced upon the man are stated last and they are the most extensive, for the covenant was made with him, and he was the covenant breaker. 

Verse 17: “But to Adam [God] said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return” (Genesis 3:17–19, ESV).

The root of Adam’s sin was that he listened to the voice of his wife instead of the voice of God. 

Notice that Adam sinned when he ate of the forbidden tree, therefore he is judged in his eating

“Cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field.” 

Gordon Wenham comments on this verse saying, “the toil that now lies behind the preparation of every meals is a reminder of the fall and is made the more painful by the memory of the ready supply of food within the garden.” 

The ground is cursed. Land that is blessed by God is well watered and fertile. Cursed ground will lack such qualities.

Man will eat of the fruit of the ground in pain. This is reminiscent of the judgement pronounced upon the woman. The woman was designed by God to be a mother, and now that would involve pain. The man was to be a farmer and provider, and now that would involve pain. 

His work would be difficult. “By the sweat of your face you shall eat bread”, the text says. Work is not a punishment in itself. But the difficulty of work and the frustation associated with it is the result of the fall. Man would engage in this kind of work until he returned to the ground, “for out of it you were taken; for you are dust, and to dust you shall return”, the  text says. 

In the fallen world life will be marked by a kind of futility. Survival will be a struggle. Work will be difficult and accentuated by frustration. The guarantee of death means that all of the toil and pain experienced in this life is meaningless and vain. Even if man were to get ahead in his work, all would be lost when he returns to the ground from which he was taken.

The Christian should not be afraid to talk about the emptiness and vanity of life in this fallen world. Though we experience many pleasures in this world all is truly vain given that death is inevitable. The book of Ecclesiastes is all about that. It is a wonderfully helpful book that must be read, not in parts, but to the end.  

Listen to beginning of the book of Ecclesiastes: “The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. What does man gain by all the toil at which he toils under the sun? A generation goes, and a generation comes, but the earth remains forever. The sun rises, and the sun goes down, and hastens to the place where it rises. The wind blows to the south and goes around to the north; around and around goes the wind, and on its circuits the wind returns. All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again. All things are full of weariness; a man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing. What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. Is there a thing of which it is said, ‘See, this is new’? It has been already in the ages before us. There is no remembrance of former things, nor will there be any remembrance of later things yet to be among those who come after’” (Ecclesiastes 1:1–11, ESV).

This is the true and unfailing word of God. Life in this world is ultimately vain because of sin and death. When Adam ate of that forbidden tree he died, though he went on living for many years afterwards. He entered into a state of death. Death was inevitable. His life would be characterized by travail. He would be separated from his God by whom and for whom he was made.  From dust Adam was made and to dust he would return. All would be vain for him, apart from the gracious intervention of God. 

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Good News Announced

How important it is to recognize, however, that embedded within these curses and judgments, we find good news – words of hope and promise.

It should be recognized that the judgements pronounced upon the man and woman are not the final judgment. 

I have already encountered good news embedded within the curse pronounced upon the serpent. The seed of the woman would one day have total victory over the serpent and his seed. 

And notice verses 20 and 21. There we are told, “The man called his wife’s name Eve, because she was the mother of all living. And the LORD God made for Adam and for his wife garments of skins and clothed them.” (Genesis 3:20–21, ESV)

Though we have been calling the woman by the name Eve throughout this narrative, this is in fact the first time the name is mentioned in Genesis. The name Eve means “living or making alive”. “The man called his wife’s name Eve, because she was the mother of all living.” The placement of this comment in this narrative is significant, I think. It comes after all that has been said concerning effects of her sin and of Adam’s upon the human race. 

Of course, Eve is the mother of all living in the sense that all of humanity would descend from her. But it seems that on a deeper level the name Eve has reference to the hope that was communicated back in verse 15 – that from the seed of the woman would come a life giving Savior.  

This section concludes with the words, “And the LORD God made for Adam and for his wife garments of skins and clothed them.” 

We must remember that Adam and Eve has sown together fig leaves to cover the shame of their nakedness. Those coverings would not do. If the shame of their nakedness was to be truly covered, God himself would need to provide the covering. And if the shame off their nakedness was to be truly covered, it would have to involve the shedding of blood. “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22, ESV). “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23, ESV). Here in this scene we have a picture of the Christ who would one day come to atone for sin through the shedding of his own blood. Those animal skins would have functioned as both law and gospel to Adam and Eve. Those skins would have been a perpetual reminder to them of the vileness of their sin and also of God’s gracious provision. 

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Conclusion 

In this narrative we have found mixture of good new with bad. 

The curses and judgements in this text help us to understand why the world we live in today is often marked by difficulty and travail. We live in God’s world, but the world is not the same as the one that came from his hand. This world is now characterized by trial and tribulation, pain and suffering, and ultimately death. This is the consequence of sin.

But God by his mercy and grace has not left us without hope. He promised to send a redeemer. He promised to provide life. He promised to provide atonement and covering for our sins. Indeed, this he has accomplished through Christ Jesus our Lord. 

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21–26, ESV)

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Sermon: Genesis 3:9-13: The Day Of Judgment Delayed

Old Testament Reading: Genesis 3:9-13

“But the LORD God called to the man and said to him, ‘Where are you?’ And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’ He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’ The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’ Then the LORD God said to the woman, ‘What is this that you have done?’ The woman said, ‘The serpent deceived me, and I ate.’” (Genesis 3:9–13, ESV)

New Testament Reading: 2 Peter 3:1–9

“This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished. But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:1–9, ESV)

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Introduction

I will begin today by asking the question, is there any passage in all of scripture more troubling than the one that we have previously considered – that is, the one that describes to us the original sin of Adam with the three simple words, “and he ate”? 

Some who know the scriptures well might reply back saying, there are plenty of other passages that are as troubling as that one, if not more so. Think, for example, of those passages which describe to us the crucifixion of the Christ. Are those passages not more troubling?

And I would admit that on the surface it is more disturbing to think of the way that the Christ was mistreated by sinful man than to think of Adam taking a bite out a piece of fruit from a tree. Put those two scenes side by side in your mind – the brutal and bloody crucifixion of the Christ on the right, and Adam and Eve eating a piece of fruit in paradise on the left. As I said,  on the surface it is more disturbing to think of the way that the Christ was mistreated by sinful man than to think of Adam taking a bite out a piece of fruit from a tree. 

But I would reply that all of the sins committed throughout the history of the world, including that terrible sin of nailing Christ to the cross, have proceeded from the original sin of Adam. And while I do not wish to minimize the sins committed by men and women after Adam’s fall, I am pointing out that these sins have been committed by men and women who are fallen. In a sense, they are expected. But when Adam sinned he did so as an upright creature. When Adam ate of that forbidden fruit he was not fallen. Instead, he fell. This does not minimize our guilt or our culpability, for when we sin, we sin willingly and from the heart. But the point that I am making is that there is something particularly troublesome about Adam’s rebellion. He was upright, and yet he sinned. I might also point out that Adam knew what  it was to commune with God and to enjoy his presence. Fallen man does not experience this by birth. Only through new birth is communion with God regained. Adam knew what it was to walk with God. God was Adam’s God, and Adam was God’s son. And this Adam threw away when he ate of the forbidden tree. This is a most troubling thought. 

Brothers and sisters, my objective here is to awaken you to the hideousness of Adam’s original sin and also of ours. I am afraid that we trivialize sin – both Adam’s original sin and ours. Living in a world that is fallen and filled with sin, it is easy to grow accustom to it. Sin is everywhere, and we might begin to think that sin is normal. But the scripture reveal that sin is not normal. It is a terrible distortion. It is an act of rebellion. We also tend to compare ourselves to others and to think that we are relatively good. We categorize our sins – a few we consider to be heinous, but many others we are content to live with. Now, I do agree that some sins are more heinous than others. But the question I am asking is, shouldn’t all sin trouble us deeply? Shouldn’t all of our rebellion against God and our Redeemer strike us as a most terrible and unacceptable thing? All sin, being   “any want of conformity unto, or transgression of, the law of God” is heinous. 

And so I wonder, were you stuck by the hideousness of Adam’s transgression when you read those words, “and he ate” in Genesis 3:6?  Did those words make your heart sick? Were you deeply troubled by the thought that the creature would dare to rebel against God the Creator ion this way?

I am afraid that many fail to think deeply enough about Adam’s eating of the forbidden fruit so as to see it as a heinous act. On the surface Adam’s sin seems to be – dare I say it – relatively innocent. In fact we might even say that Adam’s sin was G rated when compared to other sins committed throughout the history of the world. Notice that we are able to depict Adam and Eve’s first transgression with accuracy in children’s story Bibles without concern of their being overwhelmed by the scene! For what did Adam and Eve do? They simply took fruit from a tree and they ate it – such a simple and common act.

But if we were to reflect more carefully on this story we would come to see that the simplicity of the act makes Adam’s transgression more heinous and not less.   

We must remember that when Adam ate the fruit, he ate forbidden fruit.

And we should remember who it was who  forbid him from eating it. God the Creator of all things seen and unseen forbid him from eating it. It was God Almighty – the God who is described to us in the first chapter of Genesis as the one who in the beginning made the heavens and the earth – who said, “but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17, ESV). 

More than this it was the LORD God – the covenant making and covenant keeping God – who forbid him from eating it. It was the LORD God who formed Adam from the dust, who breathed into him the breath of life, who planted a garden upon the earth which he had made suitable for his habitation, and who provided a companion for him who said, do not eat of this tree

When Adam ate of that forbidden tree, he rebelled against his Maker. When  Adam ate he committed an act of treason against the King of all creation. Whan Adam ate he turned against his benefactor who had provided him with every good and pleasant thing and went after another who had promised him more. 

What a heinous sin this was. And the simplicity and innocence of the action does not take away from the heinousness, but only adds to it. What was Adam told not to do? “Adam, don’t eat of that tree over there.”

And I don’t think there was anything particularly unique about the forbidden tree. I do not doubt that it was a beautiful tree. But I suspect that all of the trees in the garden of God were beautiful. And I do not doubt that the fruit looked tasty. But again, I am sure that all of the fruit in the garden paradise of God looked tasty. It is not as if God placed Adam in a barren dessert with only one fruit tree in it and said, “do not eat of this tree.” No, the garden was filled with trees and vegetation, and all of it was available to the man, with only one tree being forbidden. The point is that forbidden thing was not a better thing. It was in fact a common thing. So that when Adam rebelled he did so for no good reason. It was purely an act of rebellion against his Maker.  

I cannot remember who said it, but someone has theorized that the forbidden fruit was not an apple or pomegranate or some other naturally pleasant thing, but one of those thorny and stinky fruits, the idea being that Adam and Eve would have had to convince themselves that it was good and work to eat of it. I’m not sure if this theory is true. We simply do not know what kind of fruit it was. But the point is valid. Adam ate of the forbidden fruit, not because God left him hungry, and not because the forbidden tree was in fact better than all of the other trees that God had provided for him, but as an act of pure rebellion against his Maker.

It is no wonder that when Adam and Eve “heard the sound of the LORD God walking in the garden in the cool of the day… [They] hid themselves from the presence of the LORD God among the trees of the garden” (Genesis 3:8, ESV). This is what traitors and rebels do when the King  draws near – they hide, lest they be discovered and quickly judged. 

The question that is before us today as we continue on in this narrative is what will God do with these two traitors? What will he do in response to their heinous sin? Will he ignore it?  This he cannot do if he is just.  Will he judge them swiftly and harshly? He would do no wrong to take this course of action. Or will he show mercy and grace to the man and the woman  who have rebelled?

*****

“But the LORD God called to the man and said to him, ‘Where are you?’”

In verse 9 we begin to find the answer to this question. There we read, “But the LORD God called to the man and said to him, ‘Where are you?’”

Notice that the response of God towards his rebel creatures is surprisingly tender. 

First, notice that God is here called the “LORD God”. You would do well to remember that the name “LORD God” communicates that God is near to his creatures. He is the covenant making and covenant keeping God. He is the God who creates, but also the God who relates. It is significant that God is still called by that name though man has now fallen into sin.  

And what did the LORD God do as he approached the traitors? He “called to the man”. Now, it may be that he was calling out to them so that he might immediately judge them. But it is worth noting that God did not come roaring into the garden in wrath. Instead, he gently “called to the man.” 

And what did God say? Adam, “where are you?” God certainly knew where Adam and Eve were. And he certainly knew all that they had done. But by asking the question, Adam, “where are you?” God was providing an opportunity for the man to come out of his hiding and to acknowledge his sin. 

It is really quite a remarkable response that we see from God. He would have done no wrong to enter the garden in pure wrath and to immediately go about the task of judgement. He would have done no wrong to have said, “Adam, you traitor, come forth out of your pathetic hiding place so that I mighty slay thee.” But instead he called to the man and said, “where are you?” 

God, in the very first words that he spoke to man after the fall, summoned him to repentance by confronting his sin. When Adam and Eve “heard the sound of the LORD God walking in the garden in the cool of the day… the man and his wife hid themselves from the presence of the LORD God among the trees of the garden” (Genesis 3:8, ESV). But then God uttered a clear and distinguishable word. God put forth the direct and probing question, Adam “where are you?” In  other words, Adam, in days past you and Eve would run to me as I approached, but now you are nowhere to be found. Adam, “where are you?” Come forth and explain to me the reason for your absence. Adam, “where are you?” 

Friends, the word that God spoke to Adam after his fall into sin is the same word that he speaks to sinner to this present day. You, like Adam your father, have sinned and have fallen short of the glory of God. You, like Adam, have felt the shame of your sin. And you, like Adam, have hid yourself from the presence of God. You have heard his voice and sensed his presence in this world, but you have run from him , and not to him. And having run from God you have frantically tried to cover the shame of your guilt. Some play with religion to ease their guilty conscience. Some do good works thinking that this will cover their sin. Some pretend that they are moral and upright.  And some distract themselves with worldly pleasures and entertainment so that they do not have to thing about God, their guilt before him, and the day of judgement which is certainly coming. They are like Adam and Eve hiding from the presence of the Lord in the garden, their nakedness being covered with leaves. Those leaves will not survive the fire of God’s wrath,  friends, and neither will the  flimsy covering that you have crafted for yourselves. 

But God in his mercy and grace calls some to repentance. And when God calls a sinner to repentance he first confronts him with his sin. Adam, “where are you?” When God calls a sinner to himself he does not speak with an unclear or indistinguishable voice. Men and women may run from God’s unclear and indistinguishable voice just as Adam and Eve ran from the sound of the LORD God approaching in the garden. This sinners do continuously. They hear God’s voice in the creation and they run from it. They suppress the truth in unrighteousness. But, when call calls a sinner to repentance he speaks with clarity. Adam, “where are you?” When God calls a sinner to repentance he communicates clear the law and the gospel. 

God first applies his law – “you shall love the Lord you God with all your heart, soul mind and strength and your neighbor as yourself”, and then he asks, man, where are you? Woman, where are you? And even if we were to consider only this brief summerly of the law, what must are reply be? God, I am wretched sinner, a rebel, a traitor, a transgressor of your holy commandment. Have mercy on me. And after applying the law, the gospel will  be declared. Jesus the Christ has paid it all. He kept the law on your behalf,  and has atoned for all your sins. Repent and believe upon him. This is the clear word that God speaks to those he is calling to repentance – law and gospel.

God approached Adam and said, “where are you?” not because he did not know, but because his will was to draw him to repentance.

*****

“And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’”

Adam’s response was not good at first. He did what many do initially when being called to repentance. He answered God, but continued to conceal his sin. “He said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’”

This is all true, isn’t it? Indeed, Adam heard true sound of LORD God in the garden, he was afraid, and he hid, having realized that the was naked. All true. But notice carefully that Adam did not get to the heart of the issue. He spoke truth, but he continued to conceal his sin. 

A true confession would have sounded like this: LORD God, have mercy on me, for I have done a most terrible thing. I willingly ate of the fruit that you forbid me to eat. I have rebelled against you. And having felt the shame of it I added to my sin by running from you as ion I could hide from your presence. I even tried to cover the shame of my nakedness on my own. Have mercy on me Lord, and renew a steadfast  spirit within me.  This would have been true repentance. But instead Adam continued to hide his actual transgression. “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself” – no mention at all concerning his having eaten the forbidden fruit.

*****

“He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’”

And because God is merciful and kind, and because God’s will was to bring about true repentance in Adam he persisted with Adam spoke to him even more directly. “He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’”

Brothers and sisters in Christ, aren’t you grateful that God was persistent with you to draw you to full repentance and faith? Aren’t you grateful for the Lord’s chastisement ? Do you not rejoice at the fact that God would not let you off the hook when you offered up to him false repentance and false faith, but instead he continued to apply his law to you with more and more precision until you were truly humbled and could not escape? God will not be mocked,  friends. You may fool men, but you cannot fool God. And God, by his grace, is persistent with those that he calls. He applies his law ever more firmly and precisely until sinners come to agree that they have violated God’s law, that their sin is indeed heinous, and that they sand in need of a Savior.  

This is what God did with Adam. When Adam continued to conceal his sin, God spoke more firmly and more precisely:  “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?”

*****

“The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’”

Adam found himself at a crossroads. Having been backed into a corner by God’s persistent questioning of him  he had a choice to make. He could either acknowledge his sin and own it, or he could persist in his rebellion. Adam did not choose the best path. “The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’”

Notice that Adam does finally confess his sin. He admitted to God that he ate of the forbidden tree. But notice that he also shifted the blame. “The woman… she gave me fruit of the tree, and I ate.” Again, the stament was true. Eve did give Adam the fruit and then he ate. But instead of owning his sin purely, he tried to shift the attention to the guilt of another. 

You and I prove that we are born in Adam when we do this very thing today. When we are under conviction it is not uncommon for us to say, “well yes, I have sinned, but it is only because of his sin or her sin that I have done so badly.” 

“Child, are you speaking kindly to you sister?”,the  parent asks. And what is the common reply? “No, but… do you notice how rude she has been to me?” In other words, “I would not have sinned if it wasn’t for her sin.”

“Brother, why have been sexually immoral?” “She tempted me, and so I fell.” 

“Sister, why have you been unfaithful?” “It is because he was no longer meeting my needs and fulfilling my desires.” 

Friends, it would be far better if we would own our sin purely and cease from the practice of shifting blame.   

Notice that Adam did not only blame Eve, he did a much more terrible thing when he put the blame on God saying, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” The Creator, who had provided Adam with every  good thing necessary for life and godliness, is now blamed by his creature. It really is astonishing to think that Adam would do such a thing, and yet this is how far he had fallen. Adam rebelled, and having rebelled he pointed  his one finger at God and another at Eve and said,  this woman who you gave to me is that one who caused me to sin. 

God is certainly patient with us, isn’t he. For the world is filled with the sons and daughters of Adam who continually accuse God in this way. Instead of being grateful to God and astonished at his goodness,  they complain against him continuously and even blame him for all  of their sorrows, when in fact the sorrows are a result of our sin.     

*****

“Then the LORD God said to the woman, ‘What is this that you have done?’”

God was not impressed with Adam’s reasoning for he dismissed his words and  looked to the woman saying, “What is this that you have done?”

*****

“The woman said, ‘The serpent deceived me, and I ate.’” 

Eve’s reply was more honest than Adam’s. She was more direct and to the point, saying only, “The serpent deceived me, and I ate.” Perhaps this is because she had just witnessed Adam fail so miserably in his attempted to hide and  his sin and to shift the blame.    

Notice that Eve could not help herself though. She too shifted the blame, saying, “The serpent deceived me, and I ate.”

Notice that this is where the questioning stops. Adam and Eve were questioned by God, but not the serpent. The serpent will be cursed, but never questioned. The reason for this is that room for repentance was not left for the angels who fell, only for man. In the realm of the angels some kept their proper place whereas others rebelled. But no mercy was shown to the fallen angels. No savior would be provided for them. Therefore, God did not question the serpent as he did Adam and Eve, for the purpose of the questioning was to bring about their repentance.    

*****

Conclusion 

Do not belittle the kindness and patience of God.

The title of  this sermon is “The Day of Judgment Delayed”,  for that is what  we see in this text. God did not immediately judge Adam and Eve fully and finally,  but began to call them to repentance. And this he does to this present day. He has delayed his judgement so as to leave room  for repentance. The judgement day is still in our future. And what is the purpose of this delay? To leave room for the accomplishment and application of the salvation of God’s elect. Christ has now accomplished salvation. And the Spirit is now applying it through the proclamation of God’s law and the gospel. 

This is why Peter says, that “the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:7–9, ESV).

Do not look belittle the kindness of God, friends. God has shown mercy and grace. Today is the day for you to acknowledge your sin, to see it as heinous, to turn from it, and to run to God through faith in the Savior that he has graciously provided, Christ Jesus the Lord. 

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Posted in Sermons, Study Guides, Genesis 3:9-13, Posted by Joe. Comments Off on Sermon: Genesis 3:9-13: The Day Of Judgment Delayed

Sermon: Genesis 2:24-25: Marriage, Divorce, And Remarriage: Remarriage

Old Testament Reading: Genesis 2:24–25

“Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the man and his wife were both naked and were not ashamed.” (Genesis 2:24–25, ESV)

New Testament Reading: Mark 10:2-12

“And Pharisees came up and in order to test him asked, ‘Is it lawful for a man to divorce his wife?’ He answered them, ‘What did Moses command you?’ They said, ‘Moses allowed a man to write a certificate of divorce and to send her away.’ And Jesus said to them, ‘Because of your hardness of heart he wrote you this commandment. But from the beginning of creation, ‘God made them male and female.’ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together, let not man separate.’ And in the house the disciples asked him again about this matter. And he said to them, ‘Whoever divorces his wife and marries another commits adultery against her, and if she divorces her husband and marries another, she commits adultery.’” (Mark 10:2–12, ESV)

*****

Introduction

In the introduction to the previous sermon I mentioned that there was a time when I held to permanence view of marriage, which is the view that the one flesh union established by God in the marriage covenant lasts for life, death being the only thing that can dissolve it. Back in 2010 I preached a sermon stating that though divorce is permitted under some circumstances, remarriage is not (at least not until the death of the spouse). No longer do I hold to that view. I had doubts about it shortly after preaching that sermon in 2010, those doubts grew progressively stronger, I abandoned the permanence view a few years ago, and am now publicly disavowing it as I present a view that I believe to me true to teaching of scripture. 

If you were to compare what I stated last week and what I am about to say today with the statements that I made all those years ago you would probably be struck by the similarities between the two positions. Truly, the view that I held to then and the view that I hold to now do share many things in common, but the point of difference is very significant.  

Is divorce ever permitted? Both then and now I say, though God’s revealed will is that marriage is to last for life, divorce is permitted in the case of the sin of adultery or when a believing spouse is abandoned by a non-believing spouse.  

Does a Christian sin if he or she files for divorce? Both then and now I say, the Christian does not sin if they divorce with biblical grounds. When the scriptures say that “God hates divorce” it is in reference to divorce that is unjust and without biblical grounds. God hates divorce because divorce is always the result of some sin. But not everyone who divorces sins, for sometimes divorce is justified according to the scriptures. 

And does a Christian sin if he or she remarries after divorce?  Here is where my view has changed. Back in 2010 I said yes, for the one flesh union remains for life. A certificate of divorce may protect the innocent husband or wife, but it does not dissolve the one flesh union. Only death can do that. But now, when asked does a Christian sin if he or she remarries after divorce? I say, it depends. It depends on whether or not the divorce was valid according to the scriptures. To divorce without biblical grounds and to remarry is to commit adultery. But when a person divorces with biblical grounds, he or she is free to remarry, for the valid divorce does in fact bring the marriage to covenant to an end.  

When is a Christian permitted to divorce according to the scriptures? Last week we learned that the Christian is permitted, but not required, to divorce if their spouse has committed adultery. Also, the Christian is permitted to divorce if they have been abandoned by a non-believing spouse. These are the two grounds for divorce stated in the New Testament for the New Covenant people of God. And what I am saying now is that if the divorce was with biblical grounds, remarriage is permitted given that a valid divorce does indeed put an end to the marriage bond. 

Let us consider these things more carefully in two points: One, ordinarily, to divorce and remarry is to commit adultery. And two, remariage is permitted if the divorce was valid and with biblical grounds. 

*****

I. Ordinarily, To Divorce And Remarry Is To Commit Adultery

First of all it must be understood that ordinarily, to divorce and remarry is to commit adultery. This is the clear teaching of the New Testament. Ordinarily, and as a general rule, to divorce and remarry is to commit adultery.  

There are few New Testament texts that we need to consider which clearly communicate this general rule. And ask we consider these texts perhaps you will understand why the permanence view of marriage seemed compelling to me all those years ago. 

First, let consider two passages which state, without exception, that to divorce and remarry is to commit adultery.

The first is Mark 10:10-12. Remember the context. Jesus was being pressed by some Pharisees concerning his view on divorce and remarriage. In Mark 10:2 we read, “And Pharisees came up and in order to test him asked, ‘Is it lawful for a man to divorce his wife?’” Jesus’ answer was clear. Moses permitted divorce due to the hardness of their hearts,“but from the beginning of creation, ‘God made them male and female.’ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh.” Jesus stated the ideal that the marriage covenant last for life. And then we read these words in verse 10, “And in the house the disciples asked him again about this matter. And he said to them, ‘Whoever divorces his wife and marries another commits adultery against her, and if she divorces her husband and marries another, she commits adultery.’” 

Jesus taught that for a man or woman to divorce his or her husband or wife and to marry another is to commit adultery. No exception is found in this text. 

Something similar is communicated in Luke 16:18. There we hear the words of Christ, “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.” 

The same principle that was communicated in Mark 10 is also communicated here – the one who divorces and remarries commits adultery. But notice that something different is communicated in the second half of Luke 16:18 – “he who marries a woman divorced from her husband [also] commits adultery”. Notice that no exception is stated in this text. 

And so after reading Mark 10 and Luke 16 we are left with this understanding of the subject of divorce and remarriage – to divorce and remarry is to commit adultery, and to marry one who has been divorced is to commit adultery. In other words everyone agrees that when a husband or wife steps out on their spouse and joins themself to another sexually, it is adulterous. But Jesus’ view is that to divorce and to join yourself to another, even if it be in the bonds of a another marriage covenant, is also to commit adultery.      

Can you see why I have said that “ordinarily, to divorce and remarry is to commit adultery”? And can you see why some hold to the permanence view of marriage which I myself held to for a time? These two passages clearly teach that marriage is to last for life, and to that ordinarily, to divorce and to remarry is to commit adultery. 

The question that we must ask is, are there any exceptions to this general rule? Are there any circumstances where a husband or wife would be permitted to divorce and also free to remarry?

There are two other New Testament texts that we must consider. And it must be recognized that these two texts do cite exceptions to the general rule established in Mark 10 and Luke 16, that ordinarily to be divorced and to remarry is to commit adultery. 

The first is Matthew 5:31-32. There we hear Christ saying, “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.” (Matthew 5:31–32, ESV)

First of all, notice that Matthew 5 perfectly agrees with what is found in Mark 10 and Luke 16. Mathew 5 clearly states that to marry a divorces woman is to commit adultery (by the way, it reasonable to understand each of the texts as applying both to men and women husbands and wives – the scriptures apply the same standards to each). So again, Mathew 5 clearly states that to marry a divorced person is to commit adultery. It also says that when a husband divorces his wife he “makes her commit adultery”. What does that mean? It means that when a husband divorces his wife he puts her in a very difficult position. She will likely remarry (at least this would be the norm in Jesus’ day), and when she remarries she would commit adultery. 

But there is an exception to this rule. “Except on the grounds of sexual immorality”, the texts says. Listen again to 5:32: “But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery…” Why the exception? Well, in this case it is obvious. If the wife was sexually immoral then she has already committed adultery. It cannot be said, therefore, that the husband makes her to commit adultery when he divorces her, for she has already done it. The husband does not do wrong when he divorces his wife because of her sexual immorality, and neither does a wife do wrong if she divorces her husband because he is an adulterer.  This is how we are to understand the exception clause of Matthew 5. 

There is one last text that we must consider: Matthew 19:8-9. This text also contains an exception clause. And this exception clause makes it clear that the one who divorces his or her spouse on the grounds of sexual immorality (adultery) is also free to remarry. Listen again to the words of Christ as he interacted with the Pharisees concerting the topic of divorce and remarriage. “He said to them, ‘Because of your hardness of heart Moses allowed you to divorce your wives [that is, under the Old Covenant and according to Deuteronomy 24], but from the beginning it was not so [according to Genesis 2:24-25]. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.’” 

This passage also agrees with all the others. Ordinarily, to divorce and remarry is to commit adultery. Stated differently, to divorce without grounds – that is, to divorce for no good reason according to the scriptures – and to marry again is to commit adultery. But what is the exception? “Except for sexual immorality”. If a spouse commits sexual immorality her or she commits adultery. The Greek word translated “sexual immorality” is πορνεία. It is used interchangeably with the Greek word translated as “adultery”, which is μοιχεία, throughout the LXX (the Greek translation of the Hebrew Old Testament). What I am saying is that πορνεία and μοιχεία are nearly synonymous. For a married person to commit the sin of sexual immorality means that they have been adulterous. Adultery is grounds for divorce. And if one has divorced because of sexual immorality, he or she is also free to remarry. 

 What is the general rule communicated in each of these passages? 

Ordinarily, to divorce and remarry is to commit adultery. 

But are there exceptions to this general rule? 

Yes, the exception is when the divorce is the result of the sin of sexual immorality. In that case the innocent spouse does not sin when he or she divorces and remarries. 

Friends, it was as true in Jesus’ day as it is our own – many divorces are for no good reason. Men in Jesus’ day, and men and women in our day, often divorce for no good reason and then marry another. This is what Jesus called adulterous. This was the kind of divorce that Malachi the prophet said that God hates. To divorce for no good reason and to remarry is to commit adultery.  This is the clear and undeniable teaching of holy scripture.

But more needs to be said. 

*****

II. Remariage Is Permitted If The Divorce Was Valid And With Biblical Grounds 

Secondly, it must be admitted that remarriage is permitted if the divorce was valid and with biblical grounds. 

If the divorce was the result of marital infidelity then remarriage is permitted. 

This is clearly communicated by the exception clause of Matthew 19:9 which again says, “whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.”

Why isn’t that exception included in Mark 10 and Luke 16? Because the focus of those passages is slightly different. There in those passages remarriage after illegitimate divorce is the thing being condemned. There a general rule is established. But sometimes there are exceptions to general rules. And the exceptions only need to be stated once for the exceptions to be valid. 

As a general rule it is wrong to take a human life. Generally, this is called murder. But there are exceptions to this rule. Think of self defense, righteous war, and capital punishment. These are exceptions to the rule, and those who take a life in these circumstances are not guilty of the sin of murder. Do the exceptions have to be stated every time the scriptures forbid murder? No! But the exceptions stand even if they stated only once.  

And here is where the permanence view of marriage begins to break down in my mind. It does not adequately account for the exception clause Matthew 19. Yes, I am aware of the argument that Matthew 19 has divorce during the betrothal period in view, and not divorce during marriage. But that interpretation seems very strained to me now. In the context the Pharisees are clearly asking about divorce in the context of marriage, and not betrothal. I am also aware that some claim there is a significant difference between the terms πορνεία and μοιχεία. This argument also begins to crumble under closer scrutiny.  And there are still others that try to do away with the exception clause by arguing against it from textual criticism. But none of these arguments seem compelling to me now.

It is better that we allow the exception clause of Matthew 19 to stand. 

The New Covenant exception of divorce and remarriage being permitted in the case of adultery makes perfect sense given the transition from the Old Covenant to the New. Under the Old Covenant divorce was permitted for more reasons than adultery given the hardness of Israel’s heart, whereas the sin of adultery was to punished bye death. Under the New Covenant the penalty for adultery is relaxed given the new distinction between church and state – the church does not wield the sword under the New Covenant, remember. But the grounds for divorce are greatly restricted. The New Covenant people of God should not have hard hearts, for under the New Covenant all of God’s people have his “law within them” for he writes “it on their hearts” and they “shall all know [him], from the least of them to the greatest, declares the LORD” (Jeremiah 31:33-34, ESV). What I am saying that divorce and remarriage being permitted in the case of adultery makes perfect sense given the transition of the Old Covenant to the New. 

The scriptures are clear, remariage is permitted if the divorce was valid and with biblical grounds, and the sin of adultery is valid grounds for divorce. 

Paul is also clear that the Christian who has been abandoned by a non-Christian is free to let them go (permit the divorce) and to remarry. 

Listen to Paul’s word s in 1 Corinthians 7:12. “To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace.” (1 Corinthians 7:12–16, ESV)

Here is the principle that seems to underly the biblical teaching on the subject of divorce and remarriage. The one flesh union is not what makes a marriage a marriage, but the marriage covenant is the thing that  makes a marriage a marriage, and the marriage covenant is breakable. 

Notice that not all one flesh unions are permanent. 

“Or do you not know that he who is joined to a prostitute becomes one body with her? For, as it is written, ‘The two will become one flesh’” (1 Corinthians 6:16, ESV). But a man does not enter into marriage with a prostitute when he becomes one flesh with her, for there is no covenant. And this is what make sexual intimacy outside of marriage such a sinful and destructive thing. The one flesh union is to be enjoyed within the bounds of the marriage covenant. The covenant is what makes the union lasting. Without the covenant the union is only temporary. 

Notice that the marriage covenant is a breakable covenant. What do a husband and wife do when the take their vows. Do they not promise to be faithful to one another in good times and in bad, till death do them part? This promise should not be broken, but sometimes it is. And this corresponds to what Jesus said concerning marriage. “‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate” (Matthew 19:5–6, ESV). Notice Christ did not say that they could not be separated, but that they should not be. Husband and wife should enjoy their one flesh union for life. This is made possible through the marriage covenant, and that covenant should not be broken. 

One last point needs to made in support of the possibility of remarriage after a divorce that is valid. God himself is divorced and remarried. Here I have in mind those Old Testament passages that speak of God divorcing Israel for her unfaithfulness and the fact that God has entered into a New Covenant. 

Take for example Jeremiah 3:6-8. The the prophet writes, “The LORD said to me in the days of King Josiah: ‘Have you seen what she did, that faithless one, Israel, how she went up on every high hill and under every green tree, and there played the whore? And I thought, ‘After she has done all this she will return to me,’ but she did not return, and her treacherous sister Judah saw it. She saw that for all the adulteries of that faithless one, Israel, I had sent her away with a decree of divorce. Yet her treacherous sister Judah did not fear, but she too went and played the whore” (Jeremiah 3:6–8, ESV). 

Throughout the Old Testament the sin of idolatry is compared to the sin of adultery. When God’s people are idolatrous – when they run after other god’s instead of being faithful to their God, the one true God – it is like when a wife is unfaithful to her husband. Israel was spiritually adulterous. And what did God do? After being patient with her for a very long time he did finally divorce her and enter into a New Covenant.

If divorce and remarriage were always sinful for us then it would be a very inappropriate to speak of God as one who had divorced his people and married another. And yet this is what he has done. He has divorced Old Covenant Israel and has entered into a New Covenant with people from every tongue, tribe and nation. 

Clearly, there is such a thing as a valid divorce. And when divorce is valid, then remarriage is permitted. 

*****

Conclusion 

As I have said before it is one thing to understand the teaching of scripture on this subject, but it is another thing altogether to apply this teaching to the often difficult, complicated and messy situations that people get themselves into. The application of these truths is the more difficult thing, in my opinion.

Some situations are rather black and white.

For example, if a husband or wife has committed adultery and is unrepentant then it quite clear that there will be a divorce and that the innocent party is free to remarry. I believe that the innocent party should proceed with great caution, but I am saying that the innocent party does not sin when he or she divorces, and that they are free to remarry in a black and white situation such as this (Matthew 19). 

The same can be said of a  situation where a Christian is abandoned by a non-believing spouse. “If the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace” (1 Corinthians 7:15, ESV). This is black and white. 

But many situations are more complicated than these.

What if, for example, a husband or wife has committed adultery but appears to be truly repentant? I will say again what I said last Sunday – the innocency spouse is permitted to divorce, but they may also choose to remain in the marriage. True forgiveness will need to be extended. The couple will need to work diligently to restore the marriage and to rebuild trust. At some point the innocent party will need to lay aside his or her right to divorce. Certainly the church will need to be involved. Pastoral care will be needed.

And what if, for example, two Christians separate from one another but with without biblical grounds? Should the Christians be separated? Well, no they should not, for they do not have grounds. Listen to Paul’s words: “To the married I give this charge (not I, but the Lord): the wife should not separate from her husband (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife” (1 Corinthians 7:10–11, ESV). If you are Christian and you have separated from or even divorced your spouse without biblical grounds, and if neither of you have remarried, you are not free to remarry, but should have reconciliation as your only goal.    

And what if a Christian husband or wife has been abandoned, not by an unbeliever, as in the situation addressed by Paul in 1 Corinthians 7:15, but by a spouse who claims to be a Christian. Here is a situation that illustrates why it is so important to be a part of a church that exercises biblical church discipline. If a person claims to be a Christian and has separated from his or her spouse without biblical grounds, then church discipline must be done according to Matthew chapter 18. And if the one who claims to be a Christians and has abandoned his or her spouse without grounds will not repent when called by the church to repent then that one should eventually be put out of the church and be viewed as a non-believer, for with their mouth they claim to be one of God’s people, but by their fruit the prove not to be. Then, after the process of church discipline is carefully, patiently and lovingly carried out, the one who has been abandoned would be free to go through with the divorce and to remarry, for in fact he or she has been abandoned, not by a believer, but by an unbeliever. This is what Paul directly addresses in 1 Corinthians 7.  

And what about abuse within the marriage relationship. Is abuse grounds for divorce? I hesitate to even bring this up because I know that some will be tempted to misuse what I am about to say. Let me be clear – I am talking about real abuse here. I am not referring to an unhappy marriage. I am not referring to a marriage that is marked by conflict. I am here referring to a truly abusive relationship, either emotionally or physically. Determining what constitutes emotional abuse can be difficult. Here is why these situations should be dealt with with the help of others. If there is emotional abuse the church can help. If there is physical abuse the church should be involved, but also the civil authorities. A Christian is not obligated to remain in a truly abusive situation but is right to remove themselves from it, especially to protect the children if they are present. It is our opinion that abuse may fall under the category of abandonment as mentioned in 1 Corinthians 7. In other words, we believe that it is possible for a person to thoroughly abandon the marriage covenant while at the same time refusing to leave the home. I have seen it. Why would someone do such a thing? I’ll tell you. Some care about the opinions of those within the church and community. They abuse behind closed doors, but they don’t leave. If they left people would think poorly of them, and so they remain and hide their sin. Others enjoy the benefits that come along with the marriage relationship. They enjoy the intimacy, the meals, the nicely kept home, and so they abuse and yet refuse to leave the home. Other reason could be given. These situations are very complex, friends, and we should proceed with caution, but a Christian is not obligated to remain in a situation where he or she is truly being abused. 

And what about a Christian with and invalid divorce in his or her past. Perhaps the divorce happened while a young Christian, or perhaps it happened while an unbeliever. I would ask, have you been remarried? Has your former husband or wife been remarried? If the answer is no, then it may be that pursuing reconciliation would be appropriate. But even this is questionable. Were you both unbelievers when you divorced? Are you a Christian now and he or she an unbeliever? If so, then I probably would not recommend that you remarry, for then you would be a Christian marrying a non-Christian, which the scriptures forbid. Have they remarried, our have you? If so, then there is nothing to be done except to confess you sin and to seek for forgiveness for wrongs committed. Once new unions have been forged, they should not be undone. Also, the scriptures forbid taking a spouse back once they have married another, which is the point of Deuteronomy 24. 

And what about a Christian with an adulterous past? It should be remembered that though the sin of adultery has it’s consequences, adultery is not an unforgivable sin. Some will reason to themselves, if adultery is forgivable, then I’d might as well commit it. But such is the thinking of a wicked and godless person. If you have committed adultery, turn from your sin and believe upon Christ. Pursue him with all that you are from this day forward. There may be consequences to your sin that never go away, but adultery is not an unforgivable sin.  

Brothers and sisters, as our culture continue to deteriorate around us, the church must pursue holiness. My belief is that the gap between conservative churches and liberal “churches” is only going to grow wider in the decades to come. By conservative I mean those churches that believe that the scriptures are the words of God and are to govern our beliefs and our practices. And by liberal I mean those traditions (I do not believe that they are Christian, but are another religion all tother) who’s doctrine and practice are governed, not by the word of God, but by other things: rationalism, pragmatism, societal evolution and the like. The gap between these traditions is only going to grow wider as our culture deteriorates more and more. Those who are conservative will remain where they are, and those who are liberal will follow the world wherever it goes. And I believe that our view of marriage will be a central issue in the decades to come. And here is why I have devoted nine sermons to the topic of marriage, divorce and remarriage.

Brothers and sisters, may our marriages be distinctly Christian. May we define marriage as scripture defines it. May we understand the purpose of marriage – that is the glory of God and of Christ. May we live holy within our marriage relationship, fulfilling the roles that God has called us to take as husband and wife. And if the issue of divorce and remarriage should arise within our midst, may our divorces and our remarriages also be governed by God’s most holy word. 

May the Lord help us in these things and receive all the glory, honor and praise. Amen. 

Posted in Study Guides, Posted by Joe. Comments Off on Sermon: Genesis 2:24-25: Marriage, Divorce, And Remarriage: Remarriage

Sermon Qs 09/02

Sermon Qs 09/02

Text: Isaiah 58 (read as group)

Begin with sharing general thoughts about the Sermon/Sermon Text

1. Continue to discuss how your view of the sabbath has changed over this teaching series on the sabbath, and what new additions or subtractions you (and your family) have purposed in your observance of the Lord’s day (and why). Spend time discussing and sharing with your group.

Family Application: Discuss this week’s Catechism questions and share how to communicate these truths to your family.

Gospel Sharing Application: Share about ways in which you have been able to share, proclaim, display, or model the Gospel during this last week.

Verse for meditation: 13 “If you turn back your foot from the Sabbath,
from doing your pleasure[c] on my holy day,
and call the Sabbath a delight
and the holy day of the Lord honorable;
if you honor it, not going your own ways,
or seeking your own pleasure,[d] or talking idly;[e]
14 then you shall take delight in the Lord,
and I will make you ride on the heights of the earth;[f]
I will feed you with the heritage of Jacob your father,
for the mouth of the Lord has spoken.” (Isaiah 58:13-14)

Posted in Study Guides, Gospel Community Groups, Russell Schmidt, Posted by Russell. Comments Off on Sermon Qs 09/02

Sermon Qs 08/26

Sermon Qs 08/26

Text: Hebrews 3:7-4:11 (read as group)

Begin with sharing general thoughts about the Sermon/Sermon Text

1. Discuss and display the NT support of the continued sabbath keeping (Hebrews 3:7-4:11)
2. How does Heb 3:7-4:11 shed light on the practical application of the sabbath? In other words, how does this scripture text better helps us in knowing “how” to keep the sabbath?
3. What are some recent additions or subtractions that you have made in your sabbath practice as a family and/or individual? Share with your group based on what you have learned about the sabbath through this series?

Family Application: Discuss this week’s Catechism questions and share how to communicate these truths to your family.

Gospel Sharing Application: Share about ways in which you have been able to share, proclaim, display, or model the Gospel during this last week.

Verse for meditation: 8 For if Joshua had given them rest, God would not have spoken later about another day. 9 There remains, then, a Sabbath-rest for the people of God; 10 for anyone who enters God’s rest also rests from their works,[e] just as God did from his. 11 Let us, therefore, make every effort to enter that rest, so that no one will perish by following their example of disobedience. (Heb 4:8-11)

Posted in Study Guides, Gospel Community Groups, Russell Schmidt, Posted by Russell. Comments Off on Sermon Qs 08/26

Sermon Qs 08/19

Text: Acts 20:7-16 (read as group)

Begin with sharing general thoughts about the Sermon/Sermon Test

1. Discuss how your perspective of the sabbath has changed (or been further confirmed) during this study on the sabbath.
2. Discuss what Acts 20 when Paul is preaching reveals about the NT practice of meeting on the Lord’s day and observing the sabbath.
3. What are some recent additions or subtractions that you have made in your sabbath practice as a family and/or individual? Share with your group.

Family Application: Discuss this week’s Catechism questions and share how to communicate these truths to your family.

Gospel Sharing Application: Share about ways in which you have been able to share, proclaim, display, or model the Gospel during this last week.

Verse for meditation: 7 On the first day of the week, when we were gathered together to break bread… (Acts 20:7a)

Posted in Study Guides, Gospel Community Groups, Russell Schmidt, Posted by Russell. Comments Off on Sermon Qs 08/19

Sermon Qs 08/05

Text: Gen 2:1-3 (read as group)

Begin with sharing general thoughts about the Sermon/Sermon Test

1. In what specific and practical ways did Christ keep the Sabbath Perfectly?
2. In what specific ways did Christ correct or change the legalistic teachings of the pharisees concerning the Sabbath? Give examples and discuss.
3. Christ taught in Matthew 12:7 that the Sabbath Day was to be used to show “mercy”. What does this mean and how does that apply practically to believers today?

Family Application: Discuss this week’s Catechism questions and share how to communicate these truths to your family.

Gospel Sharing Application: Share about ways in which you have been able to share, proclaim, display, or model the Gospel during this last week.

Verse for meditation: 7 And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. (Matt 12:7)

Sermon: The Sabbath: As Observed By Christ Prior To His Resurrection: Genesis 2:1-3

Posted in Study Guides, Gospel Community Groups, Russell Schmidt, Posted by Russell. Comments Off on Sermon Qs 08/05

Sermon Qs 07/29

Text: Gen 2:1-3 (read as group)

Begin with sharing general thoughts about the Sermon/Sermon Test

1. What further reasons were given this week in support of keeping, honoring, and obeying the sabbath?
2. Read as a group the LBC of 1689 22:7 and 8 (as listed and discussed in the sermon) and discuss its meaning and applications.
3. Below are the 5 points from Sunday’s sermon. Review and discuss each one as a group and their applications to the Christian life.
-1. Under Moses the Sabbath day remained substantially the same.
-2. Under Moses the Sabbath day contained a gospel promise and a word of condemnation.
-3. Under Moses the Sabbath day was a day for convocation.
-4. Under Moses Sabbath observance was more rigorous.
-5. Under Moses there was an expectation that the Sabbath would remain and yet be altered with
the coming of the Messiah and the establishment of the New Covenant.

Family Application: Discuss this week’s Catechism questions and share how to communicate these truths to your family.

Gospel Sharing Application: Share about ways in which you have been able to share, proclaim, display, or model the Gospel during this last week.

Verse for reflection/meditation-
1 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. 3 So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation. (Genesis 2:1-3)

Sermon: The Sabbath: From Moses to Christ:  Genesis 2:1-3

Posted in Study Guides, Gospel Community Groups, Russell Schmidt, Posted by Russell. Comments Off on Sermon Qs 07/29


"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)

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