Sufficiency of Scripture in Marriage Restoration
The sufficiency of Scripture in marriage restoration is rooted in the Bible's foundational teachings on marriage, its purpose, and its challenges. Scripture presents marriage as a divine institution established in Paradise, intended for the happiness of humanity and the propagation of godly offspring [1, 3, 4]. This original charter, confirmed by Jesus, serves as the basis for all regulations concerning marriage [1].
From its inception, marriage was designed as a monogamous union, with the wife formed from the man, signifying their unity [1, 4, 6]. This original law was later violated through practices like polygamy and concubinage, which became prevalent in the patriarchal age and were regulated, though not prohibited, by Mosaic law [1, 6]. The Bible consistently portrays marriage as a covenant relationship [3, 7, 8].
The New Testament further clarifies the biblical understanding of marriage and its restoration. Jesus challenged the misapplication of Old Testament provisions for divorce, limiting legitimate grounds for divorce to sexual infidelity (Matthew 5:31-32; 19:3-9) [2, 11]. While the Mosaic law permitted divorce due to "hardness of heart," Jesus emphasized that this was not God's original intention [5]. The apostle Paul also addresses marriage, advising that the marriage contract is for life, annulled only by death (1 Corinthians 7:39) [12]. He also recommends remarriage for younger widows as an antidote to idleness and temptation [9].
The Bible uses the metaphor of marriage to symbolize the covenant relationship between God and his people, with adultery representing spiritual unfaithfulness (Isaiah 54:1-8; Ezekiel 23:4; Ephesians 5:22-33) [7, 8]. This symbolic use underscores the sanctity and seriousness of the marriage covenant. The New Testament also outlines the respective duties of husbands and wives, emphasizing the wife's subordination to the husband while also highlighting the social equality of man and wife [4, 6].
The sufficiency of Scripture for marriage restoration implies that its principles provide comprehensive guidance for addressing marital difficulties. This includes understanding the divine institution of marriage, the sanctity of the covenant, the limited grounds for divorce, and the call to faithfulness within the marital bond. Even in the face of affliction, the spirit can be refreshed and collected, suggesting a path for restoration [10]. The early church fathers, such as John Chrysostom, also affirmed that it is possible to pursue virtue within marriage, even amidst its challenges, by living as though "we had none" and using the world "as not abusing it" (1 Corinthians 7:29, 31) [13]. This perspective suggests that spiritual discipline and adherence to biblical principles are key to navigating marital life.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Divorce — The dissolution of the marriage tie was regulated by the Mosaic law (Deut. 24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezra 10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matt. 5:31, 32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Marriage — Divinely instituted -- Ge 2:24. A covenant relationship -- Mal 2:4. Designed for The happiness of man. -- Ge 2:18. Increasing the human population. -- Ge 1:28; 9:1. Raising up godly seed. -- Mal 2:15. Preventing fornication. -- 1Co 7:2. The expectation of the promised seed of the woman an incentive to, in the early age -- Ge 3:15; 4:1. Lawful in all -- 1Co 7:2,28; 1Ti 5:14. Honourable for all -- Heb 13:4. Should be only in the Lord -- 1Co 7:39. Expressed by Joining together. -- Mt 19:6. Making affinity. -- 1Ki 3:1. Taking to wife. -- Ex 2:1. Giving daughte”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Marriage — + Its origin and history .--The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (Genesis 2:24) we may evolve the following principles: (1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. (Matthew 19:9) (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Divorce — Law of marriage against -- Ge 2:24; Mt 19:6. Permitted By the Mosaic law. -- De 24:1. On account of hardness of heart. -- Mt 19:8. Often sought by the Jews -- Mic 2:9; Mal 2:14. Sought on slight grounds -- Mt 5:31; 19:3. Not allowed to those who falsely accused their wives -- De 22:18,19. Women Could obtain. -- Pr 2:17; Mr 10:12. Could marry after. -- De 24:2. Responsible for vows after. -- Nu 30:9. Married after, could not return to first husband. -- De 24:3,4; Jer 3:1. Afflicted by. -- Isa 54:4,6. Priests not to marry women after -- Le 21:14. Of servants,”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Wife — The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut. 22:13-21), but could not divorce her husband. Divorce wa”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 5:14: younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and t”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: even though married, 496 , 498 ; it the Lord seeks after, 498 ; exhausted, how refreshed, 499 ; made collected through affliction, 500 ; enervated through luxury, 501 ; shares it if body be effeminate, ib. ; must be forced to remember its sins, 508 ; in tribulation liable to despond, 516 ; must be braced to receive the impulses of the Spirit, 521 , 522 . Spirit, Holy, see God the Holy Ghost . Starvation, no one dies of, except by his own will, 422 . Strangers, Patriarchs, to this world, 471 , 473 sqq. ; King David 475 ; we to our own country, 473 , ”
- Matthew (Protestant academic) “Tyndale House on Matthew 5:31: 5:31-32 Jesus challenges the misapplication of the Old Testament provision for divorce (see Deut 24:1-4; cp. Matt 19:3-9): Following the rules does not make divorce acceptable. Jesus allows only one legitimate reason for divorce, sexual infidelity, and forbids casual divorce (see also 1 Cor 7:10-11). 5:31 A notice of divorce is a document stating the legality of a divorce. Evidence suggests that such a document permitted remarriage. “The essential formula in the notice of divorce is, ‘Lo, you are free to marry any man.’ . . . The essential formula in a writ of em”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 7:39: The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage - contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marr”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: marriage, then He has destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up in a strait. And, how can marriage be honorable, which so hinders us? What then? It is possible, yea very possible, even if we have wives, to pursue after virtue, if we will. How? If having “wives,” we “be as though we had none,” if we rejoice not over our “possessions,” if we “use the world as not abusing it.” ( 1 Cor. vii. 29, 31 .) And if any p”