The world justifies an almost unlimited range of reasons for divorce, but the Lord is much more narrow-minded. In fact, the Lord only offered one just cause for divorce in Matthew 19:9. An excellent cross reference (Deuteronomy 24:1) indicates that the fornication mentioned involves an uncleanness found within the woman that took place prior to marriage. If this be true, even adultery fails to qualify as scriptural grounds for divorce. One might argue that the Lord broadened this scope when speaking of the unbelieving spouse leaving the believer, but even there the Lord said to the believing husband, “let him not put her away” (1 Corinthians 7:12) and to the believing wife, “let her not leave him” (1 Corinthians 7:13).
Because of the hardness of man’s heart, God permitted man to seek a divorce. The Pharisees, who generally sought to broaden the law’s reach and its application, sought to expand the justification for a divorce. The Lord never condoned this type of perversion of truth but quickly told the Pharisees that God never intended for marriage to have an escape clause when a man grew weary or discontented. God introduced the bill of divorcement because of the hardness of men’s hearts. Even then, the Lord indicated very limited grounds for a biblical divorce. Divorce was never intended to be an option for the masses, and even in those cases where a bill of divorcement was justified or allowed, the Lord still preferred reconciliation between the husband and wife.
Marriage involves a relationship between a man and a woman, but what constitutes a scriptural marriage? Scripturally speaking, it is not merely “flesh joining flesh.” This is plain in that a man could marry a wife only to find that she had been unfaithful with another man to whom she was not married (Deuteronomy 24:1; Matthew 5:32). It is also clear that Shechem defiled Dinah, but then asked if she could become his wife (Genesis 34:1-4). The woman at the well had an improper relationship with a man, but the Lord declared that that particular man was not her husband (John 4:16-18). Instead, marriage occurs when God joins a man and a woman (Genesis 2:21-24; Mark 10:9), and it is often established by a ceremony with vows given to each other (Matthew 22:1-13; John 2:1-2).
God instituted marriage and He alone has the right to establish the rightful candidates to join together in this or any other union. Man has no God-given right to interfere with the precepts of God. Everything in creation declares that marriage always includes only a relationship between one man and one woman. Additionally, the marriage bounds are not subject to popular vote of society nor subject to modification by any court or law of the land. Its conditions are set by the highest law and the highest court. God could have presented Adam with another man, but He did not. In God’s eyes, marriage is a specific relationship fulfilled only between one man and one woman (Genesis 2:21-23), and any deviation of this is unseemly and an abomination to God (Leviticus 18:22; Leviticus 20:13; Romans 1:26-27).
Many carnal believers quoting 1 Timothy 5:23 have attempted to justify their unscriptural use of alcohol. Yet, a careful look at the scriptures proves that they wrest (or twist) the scripture to their own destruction (2 Peter 3:16). From the passage, we understand that Timothy was plagued by some chronic health problems. Paul specifically mentioned stomach problems, but there were other infirmities that beset him as well. Drinking water was not curing Timothy’s ailments, so Paul, perhaps with doctor Luke’s guidance and recommendation, suggested “a little wine” for Timothy’s often infirmities. What purpose did the wine serve? It was strictly medicinal and not social or pleasurable. In other words, Paul said that Timothy needed some medicine to facilitate his recovery. Paul was not offering Timothy or us an excuse to drink but a prescription of medicine for recovery from debilitating ailments.
Scripture misconceptions are frequently based upon superficial understanding of Bible texts and truths. For example, very few Bible teachers seem to grasp the biblical definition of gluttony. Most people consider gluttony as referring to the sin of overeating. However, the Bible’s built-in dictionary suggests a completely different scenario. Consider the two parallels within our text. Proverbs 23:21 defines the drunkard as someone among winebibbers in verse 20. Additionally, Proverbs 23:21 defines the glutton as someone among riotous eaters of flesh in verse 20. This context shows us that gluttony is not determined so much by the amount of food eaten, but the manner of food consumption. The fact that gluttony and drunkenness are mentioned every time together further confirms this truth (Deuteronomy 21:20; Proverbs 23:21; Matthew 11:19; Luke 7:34). Notice that the last two references in Matthew and Luke refer to the false accusations hurled toward the Saviour. When Christ’s accusers referred to Him as a gluttonous man and a winebibber, they were referring to His associations with the publicans and sinners, not His personal eating and drinking habits!
Every generation has their own set of ritualistic practices: vegetarianism, the refusal to eat meat, and veganism, the refusal to eat any animal product, are increasingly popular today. The problems arise when proponents of these practices seek to promote the idea that meat eating is evil and should be eliminated. Today’s passage proves that the scriptures teach just the opposite. In fact, any individual preaching or teaching a necessary abstinence from eating meat is preaching a doctrine of devils. Regardless of what the modern doctors, scientists, or latest fad diets prescribe, the Bible clearly states that God does not intend for His people to abstain from eating meat. Much of the modern movement stems from an idolatrous view of the animal kingdom. Yet, God clearly provided animals for man’s survival and continuation.
The Bible says that God provides food for His people (Matthew 6:26). This God-given provision has been that way since the beginning of man’s existence on earth (Genesis 1:29). Interestingly, the Bible also says that God provides food for the animal kingdom (Psalm 147:9). One might declare that “the animals must go out and search for food to eat” and “men must go to work and earn wages in order to purchase their food.” However, a good response to this mind-set would be to focus on how men and animals are able to get their food: “Who gives the animals the strength and the prowess to find the food?” or “Who gives man the health and ability to work his job, earn his wages, and purchase his food?” With a more objective mind-set, you can see why man owes God thanks for the food that he eats. Every Christian should bow his head and give thanks to God for His provision before partaking of any meal.
Fasting, similar to other actions in life, has specific purposes and appointed times. The Bible offers various reasons why people might fast: an immediate need in prayer (2 Samuel 12:16), a need to loosen the bands of wickedness or undo heavy burdens (Isaiah 58:6), during times of elevated conflict or duty in service (Matthew 17:21; Acts 13:3), as a symbol of mourning (2 Samuel 1:12), and as an outward manifestation of true repentance (Jonah 3:5). This list is not exhaustive, but simply demonstrates that God’s people have many good reasons for fasting. Even if none of these circumstances surfaces in our lives, we should fast because we know that the Lord expects us to do so.
As recorded in Zechariah, the people of God came to the Lord desiring to know if they should continue weeping and fasting as they had done for many years. In response, the Lord asked the people if they ever really fasted UNTO Him. In other words, were they fasting for simply prideful reasons, to be seen of men, or really fasting unto the Lord? The motive of fasting is also addressed in Matthew chapter 6. Christians should never fast in order to please men or to draw praise and attention to themselves. Fasting should be a private matter between the believer and the Lord. The benefits gained by fasting are lost when the motives are improper or impure. Those behaving hypocritically will ensure that people know they are fasting, desiring the praise of men; whereas, the truly humble seek only to please the Lord.
