Jesus and Divorce: A Biblical Guide for Ministry to Divorced by George R. Ewald

By George R. Ewald

Biblical consultant on divorce

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In addition, their teaching roles give them opportunity to mislead others regarding what is of most importance in the service of God.  Therefore, we are called to self­examination as we learn from our one instructor, the Messiah (23: 10).  He "came to seek out and to save the lost" (Luke 19: 10).  She has been honored through the centuries as the first witness of the resurrected Lord (John 20:1, 16).  Jesus rebuffs him, preferring to identify with the repentant woman of sin, whom he sends away forgiven.

Both Luke and Mark slanted their writing toward the Gentiles, resulting in accounts that don't always give attention to what Jesus may have been facing within the Jewish context.  They disagree as to which Gospel should be taken as the primary source for the divorce passages. 5 Scholars like Kümmel, Taylor, Orlinski, Klostermann, W. 7 There is not sufficient reason for adopting this viewpoint.  He contends for the general priority of Mark over Matthew and Luke, yet he holds that Matthew's divorce passage (19:3–12) along with two others (15:22–28; 12:9–13) in certain respects appear to be closer to the original than that in Mark.

Therefore, we are called to self­examination as we learn from our one instructor, the Messiah (23: 10).  He "came to seek out and to save the lost" (Luke 19: 10).  She has been honored through the centuries as the first witness of the resurrected Lord (John 20:1, 16).  Jesus rebuffs him, preferring to identify with the repentant woman of sin, whom he sends away forgiven.  This clearly demonstrates the abuse of the patriarchal right of the male.  So it is likely that the Pharisees are attempting to impale Jesus on either the horn of the Mosaic Law or on the horn of the Oral Tradition.

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