Filing for divorce?

MARITAL IMAGERY IN THE BIBLE:
An Exploration of Genesis 2:24 and its
Significance for the Understanding of New
Testament Divorce and Remarriage Teaching
By Colin Hamer
Apostolos Publishing. 312 pages. £16.99
ISBN 978 1 910 942 253

Under what circumstances, if any, is divorce permitted by the Bible?

There is a range of views from the absolutists (including Roman Catholicism and evangelicals such as Andrew Cornes), through the Westminster Standards (John Murray et al, allowing divorce in cases of adultery and desertion), as well as some broader interpretations such as those of David Instone-Brewer. Back in 2006 Colin Hamer produced a stimulating little volume (which I reviewed for en) on the subject of divorce. Now he has completed a PhD on the subject of marriage and divorce, and this book is the result of his in-depth study. In short, Hamer maintains that biblical teaching on marriage is rooted in Genesis 2:24, which clearly indicates the establishment of a ‘one flesh’ relationship based on a volitional, conditional covenant relationship between man and wife. Such a relationship always included the possibility of divorce and remarriage. If we incline towards an absolutist position, it is because we are thinking of a more literal ‘one flesh’ relationship (unique to Adam and Eve Gen.2:23), rooted in coitus rather than covenant. We are importing mystical categories to sexual union which are not intended in the text of Scripture.

Covenantal understanding

Hamer argues persuasively that 1 Corinthians 6.15-16 does not teach that the act of physical union in and of itself creates a ‘one-flesh’ bond, but rather that such a voluntary union is a denial of membership of God's people, and declaring allegiance to the prostitute (i.e. the world). He demonstrates that such a covenantal understanding (rather than a literal physical emphasis on the ‘one flesh’ of sexual union) makes better sense of the imagery of the relationship between Christ and the church.

Hamer's conclusion is that the covenant of marriage may end in divorce (with the potential for remarriage) for sexual immorality and desertion, but that the wife also has protections against abuse.

Important contribution

This is a scholarly work, which is rigorous in both its scope and style. There is much discussion of the mapping of metaphors from conceptual to target domains. There is treatment not only of NT and OT texts, but also in the Ancient Near East and the Second Temple period of Judaism. If Hamer's arguments are to be more widely read and accepted, a more popular volume will be required, and pastoral implications explored.

Nevertheless, this book is a very important contribution to the debate. There is a glowing tribute to the value of this volume in the Foreword by William Heth who was once absolutist but now takes a more moderate position.