There Is Nothing New Under the Sun…Or Is There?
When it comes to biblical exegesis, hermeneutics, and theology, I am always leary when I hear something “new.” On the one hand, I support the advancement of scholarship in all of these areas. Anyone who has completed a Ph.D. realizes their dissertation is a new contribution to their field of study. I believe ongoing scholarship is vital for Christianity, and especially within evangelicalism. On the other hand, I am always leary when I hear a preacher say, “Here is a golden nugget from the Bible you have never heard of before.” When that is said there is a collective eye roll from the congregation.
Divorce and Remarriage
In 2021 Wayne Grudem came out with a new short book in Crossways, What the Bible Says about, series focusing on divorce and remarriage. If you were to pull this book of the self at the Christian bookstore, you might not think much of it. Countless Christian books have been written on the topic. So what makes Grudem’s book different? Why is it worthy of our attention? And is Grudem’s insights an advancement of scholarship or is it like a poser preacher pretending to say something new?
When Does the Bible Allow Divorce?
Within Christianity, there is a range of opinions about what is permissible when it comes to divorce. The renowned John Piper says there is never a reason for a couple to divorce. If you are familiar with John Piper, you know his position is well thought out and based upon Scripture. Another option is that divorce is permissible in the case of adultery only (Matthew 5:31-32). The next option, and probably the most “mainstream” within Orthodox Christianity, allows for a divorce in the situations of adultery and abandonment (Matthew 19:9; 1 Corinthians 7:10-16). Adultery is straightforward. But some believe that if one spouse physically leaves another spouse, and does not return, there is a case for abandonment. A broader view is that abandonment includes emotional or mental distance. Have you ever been in the same room with someone but mentally or emotionally he or she was in another location? The last view allows for the broadest latitude for divorce.
Say What?
So what did Grudem do that is new? For the answer, we have to look at one verse and three words.
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 7:15
The context of this passage is marriage and divorce. The apostle Paul is addressing a dysfunctional church at Corinth. Paul is laying the wood to a church prone to antinomianism (1 Corinthians 7:1-16). Further dialing into the context, Paul addresses an unbelieving spouse leaving (i.e., divorcing) a believing spouse. Paul concludes that if an unbelieving spouse leaves, then let him or her go. So what exegetical move does Grudem make? The answer lies with these English words, In such cases (Gk. ἐν τοῖς τοιούτοις)
The Main Point
Here is Grudem’s point, and then I’ll offer two responses for ongoing conversation and consideration. Grudem believes that the Greek phrase ἐν τοῖς τοιούτοις is the key that unlocks the door for a third (and ambiguous) category for biblical divorce. He admits that the phrase does not reoccur in the New Testament or the Greek Old Testament (the Septuagint), but it does occur in Greek literature. Grudem goes on to quote Philo, Lysias, and Euripides. Here are the brass tacks for Grudem: ἐν τοῖς τοιούτοις means “in this and other similarly destructive situations.” He understands the phrase somewhat idiomatic. As a result, Grudem has opened up the possibility for divorce in situations other than adultery and abandonment. To Grudem’s credit, he lays out various possibilities where divorce might be warranted, and he urges pastoral wisdom. For all the details regarding Grudem’s argument, read his book. It’s only one cup of coffee long.
Further Consideration
Now here are my two responses for ongoing discussion and conversation. First, and I already mentioned this, the context of ἐν τοῖς τοιούτοις is the divorce of an unbelieving spouse. Certainly, the justification for a divorce between two Christians is different (1 Corinthians 7:10). Therefore, how can we apply this passage to two believing spouses? It seems to me you have extrapolate ἐν τοῖς τοιούτοις from the context if you want to apply this phrase to two Christians. I would like to hear more from Grudem on this exegetical point. My second observation is that I want to see additional biblical evidence to support a phrase defined by extra-biblical sources. Yes, every Greek New Testament word is determined by the immediate historical context, but the sufficiency of Scripture must be considered when discerning any meaning of words and phrases. Further, what the Bible has already said about divorce (and remarriage) informs a phrase like ἐν τοῖς τοιούτοις.
The Jury is Still Out
If I am a juror in the jury room attempting to adjudicate Grudem’s claim, I am still weighing the evidence. Grudem places a lot of weight on 1) three Greek words and 2) extra-biblical sources. For me, I want to see more evidence that is contained within Scripture, but I am willing to dialogue about the merits of Grudem’s conclusion. His third category will be welcomed among some pastors on the front lines of caring for couples considering divorce. But practical ministry must not trump quality biblical exegesis. Biblical exegesis guides and governs faithful practical ministry. This said, I am willing to wait, pray, and dialogue with others about Grudem’s new exegetical revelation.