This passage focuses not on divorce but on remarriage to one’s ex-wife. According to John Murray, the first three verses are the protasis, with the apodosis introduced in the fourth verse. Divorce is not established as a right but rather forbids the reunion of a couple once one partner has married another person.[1] Yet depending on the translation, the inference could be that divorce is not only permitted but is also prescribed.[2] The construction of this verse does not make that leap. In fact, divorce is not even established as a right in this passage. It does not require, commend, or sanction divorce.[3]

However, Bristow notes that this passage became the basis for rules about divorce within Judean society.[4] Two primary schools of rabbinical thought arose from this passage which were based on the first verse: “If a man marries a woman, but she becomes displeasing to him because he finds something improper about her, he may write her a divorce certificate, hand it to her, and send her away from his house.”[5] The focus of this debate was the phrase דָּבָר עֶרְוָה, rendered here as something improper. The school of Shammai interpreted this phrase conservatively to mean that the wife had engaged in illicit sex. In contrast, the school of Hillel understood it to indicate any indecency or anything displeasing to her husband.[6] Carl notes that the Hillelite interpretation allowed the man to divorce his wife for practically any reason. It had nothing to do with the wife’s sinfulness but the husband’s selfishness.[7] Yet this more permissive view rose to dominance in Jesus’s time.

[1] John Murray, Divorce, (Philadelphia, PA: Committee on Christian Education, The Orthodox Presbyterian Church, 1953)

[2] Ibid.

[3] Stott, Marriage and Divorce

[4] Bristow, What the Bible Really Say About Love, Marriage, and Family

[5] Deuteronomy 24:1

[6] Murray, Divorce.

[7] Carl, Deacons and Divorce: Questioning the Consistency of Text, Tradition, and Praxis.

Before moving into the New Testament, one more Old Testament passage should be considered. This passage is frequently quoted by those who hold a view of no divorce. Malachi records, “For I hate divorce,” says the Lord, the God of Israel, “and him who covers his garment with violence,” says the Lord of armies. “So be careful about your spirit, that you do not deal treacherously.”[1] Malachi addresses the subject of unwarranted divorces among the Israelites as an external demonstration of internal deviation from the divine standard.[2] The context of this passage is that of Israelite men divorcing the wives of their youth, even though their wives were their “marriage partner” and “wife by covenant”[3] to marry young foreign women. While some correctly argue that it is in this context that God proclaims that He hates divorce, one should not concede that the context changes the fact. Indeed, God hates divorce. It was not His design or purpose that marriage should fail. Jesus points to the permanence of marriage as the ideal, but this does not mean that divorce and subsequent remarriage are strictly prohibited. Certain conditions allow for the dissolution of the marital bond.

[1] Malachi 2:16 New American Standard Bible

[2] Carl, Deacons and Divorce: Questioning the Consistency of Text, Tradition, and Praxis.

[3] Malachi 2:14

Having examined the Old Testament passages concerning divorce and remarriage, the subsequent passages to consider are those found in the Gospels. Though Matthew, Mark, and, to some extent, Luke find Jesus addressing the topic of marriage, the central passage of consideration is found in Matthew 19. This passage and its corollary in chapter 5 contain what is commonly referred to as the “exception clause.” While neither Mark nor Luke contains the exception, this fact does not negate the Matthean passages. Unlike Mark and Luke, Matthew was a disciple of Jesus who had personal contact with Him and likely heard the conversations occur. Therefore, Matthew is the logical place to study for an overview of Jesus’s position on the subject.[1]

In Matthew 19, the Pharisees approached Jesus to test Him with the question of divorce. They asked Him, “Is it lawful for a man to divorce his wife on any grounds?”[2] The question they posed was designed as a trap for Jesus. They wanted Jesus to choose between the two rabbinic schools of thought. Who is right, Hillel or Shammai? While the Pharisees appealed to a vague phrasing in a Deuteronomic treatment of remarriage, Jesus did not fall for their trap. Instead, He pointed to the marital ideal expressed previously. The Pharisees’ response to Jesus’s appeal to the Creation and His rebuttal is instructive of the heart of the matter.

[1] Carl, Deacons and Divorce: Questioning the Consistency of Text, Tradition, and Praxis.

[2] Matthew 19:3

It appears the Pharisees had an erroneous understanding of Deuteronomy 24. Perhaps they were trying to trick Jesus with their wording. They asked why Moses commanded (ἐντέλλω) them to divorce their wives, but Jesus quickly corrected them. Moses did not command but permitted (ἐπιτρέπω) divorce.[1] The divorce was not prescriptive, as the Pharisees claimed, but permissive. Murray claims that Jesus does not admit or insinuate that Moses commanded divorce but rather that he allowed it to happen.[2] Nevertheless, this permission for divorce was only available under a particular condition.

In both 19:9 and 5:32, Jesus makes it clear that divorce should only be sought on the condition of πορνείᾳ. This simple word has caused much debate among scholars. Jesus equates πορνείᾳ with דָּבָר עֶרְוָה and affirms the original Mosaic parameters for biblical divorce.[3] According to Strong’s lexicon, the meaning of πορνείᾳ can mean illicit sexual intercourse, adultery, fornication, homosexuality, lesbianism, intercourse with animals, sexual intercourse with close relatives; or sexual intercourse with a divorced man or woman.[4] Undoubtedly this word relates to the pursuit of some kind of illicit sex.

According to Murray, πορνείᾳ is a generic term for sexual uncleanness and is applicable to both married and unmarried people.[5] In the case of a married couple, sex outside of marriage would be adultery. Mary Rose D’Angelo notes,

[1] Murray, Divorce.

[2] Ibid.

[3] Carl, Deacons and Divorce: Questioning the Consistency of Text, Tradition, and Praxis.

[4] James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).

[5] Murray, Divorce.

This elevated women’s marital rights much higher than the Hillel rabbinic school’s interpretation. Jesus allows divorce for men and women on the condition of the man’s infidelity to the marriage.

Jesus allowed divorce only on the grounds of πορνείᾳ. If divorce has taken place on any grounds other than πορνείᾳ, remarriage results in μοιχᾶται, adultery. The question arises of whether a divorced person can remarry at all. This question has been debated since early church history. D’Angelo comments that the sayings of Jesus have played a significant role in defending the church’s prohibition of remarriage after divorce,[1] but does Jesus prohibit all remarriage? Not according to Thomas Edgar, who says that some but not all divorcees who remarry commit adultery.[2] Some argue that adultery only gives the right for separation of bed and board but does not sever the marital relationship.[3] Murray correctly states that there is difficulty in holding such a position from the passage, for it applies the restriction of the exception clause to απολυση but does not extend it to γαμηση αλλην. He concludes that the meaning and relevance cannot be maintained apart from its application to remarriage.[4] Therefore, remarriage is possible if the marriage is dissolved on a biblical basis.

Although the exception is valid, allowing for divorce and remarriage, Jesus made it clear that this was not ideal. Bristow notes the pronouns Jesus used in this passage, stating, “Jesus placed this law squarely in the context of an attitude that He Himself did not share.”[5] It was because of the hardness of man’s hearts that He allowed the exception, but Jesus is in the restoration business. Divorce is permitted, not required. Forgiveness can and should be extended. Relationships can be healed, even from the trauma of marital unfaithfulness. Jesus pointed to the ideal of such permanence, saying, “What God has joined together, man must not separate.”[6] 

[1] D’Angelo “Remarriage and the Divorce Sayings Attributed to Jesus”.

[2] Thomas R. Edgar, “Divorce and Remarriage for Adultery or Desertion” in Divorce and Remarriage: Four Christian Views, ed. H. Wayne House (Downers Grove, IL: InterVarsity Press, 1990).

[3] Murray, Divorce.

[4] Ibid.

[5] Bristow, What the Bible Really Says About Love, Marriage, and Family.

[6] Matthew 19:6

Paul also writes concerning marriage, divorce, and remarriage in the context of a church formed of primarily Gentile background. Paul affirmed Jesus’s high view of marriage in writing to the Corinthians. He wrote, “I command the married – not I, but the Lord – a wife is not to leave her husband. But if she does leave, she must remain unmarried or be reconciled to her husband – and a husband is not to leave his wife.”[1] Paul’s goal is for the ideal of marriage, the permanence of marriage. Understanding that humanity is sinful, Paul commanded that they should return to one another if a couple had separated. This should be read with an understanding of Jesus’s teaching on divorce and remarriage. The exception still applies. This passage assumes neither has remarried, which would sever the previous one-flesh relationship and form a new one.

If the couple has separated and not remarried, reconciliation is the goal. As previously noted, Jesus is in the business of reconciliation and restoration. Price and McKenry note that even without God’s help, studies have shown that less than half of all separations end in divorce.[2] Just imagine the difference the power of the Spirit of God can make in the marital restoration process!

While Paul upholds the high view of marriage and Jesus’s exception, he also speaks to the situation which arose in the case of converted pagans. What happens if one becomes a believer, but their spouse does not? Should the new Christian seek a divorce to maintain holiness? Mark Taylor’s commentary on this passage presents the best view. He observes that Paul had no grounds or authority to command anything from the unbeliever, but he instructs the believer not to dissolve the marriage.[3] The believers seem to have been concerned that uniting in the one-flesh relationship with an unbeliever would bring desecration to their bodies. Paul contended that the believer’s presence in the relationship sanctifies the relationship.[4] Further, Taylor notes the evangelistic potential of such a mixed marriage,[5] so Paul says, “For you, wife, how do you know whether you will save your husband? Or you, husband, how do you know whether you will save your wife?”[6]

However, should the unbelieving spouse not desire to stay with the new believer, should the believer be penalized? Paul’s answer is no. “But if the unbeliever leaves, let him leave. A brother or a sister is not bound in such cases. God has called you to live in peace.”[7] Edgar correctly states that it is improbable that an unbeliever would leave the believing spouse without intending divorce and remarriage.[8] Therefore, Paul allows for divorce and subsequent remarriage in the case of desertion for the believer.[9] Indeed, Taylor emphasizes that Paul’s insistence on the women remaining unmarried earlier in the passage implies that remarriage was a real possibility.[10]

Jesus has affirmed the ability to divorce and remarriage under the condition of πορνείᾳ only. Under the guidance of the Holy Spirit, Paul widened the conditions for a Gentile Christian context to allow divorce on the condition of desertion by an unbelieving spouse. Yet should one conclude that a divorce or remarried man is still eligible for a church leadership position?

[1] 1 Corinthians 7:10-11

[2] Sharon J. Price and Patrick C. McKenry, Divorce, (Newbury Park, CA: Sage Publications, 1988)

[3] Mark Taylor, 1 Corinthians The New American Commentary. (Nashville (Tenn.): Broadman & Holman, 2014).

[4] See 1 Corinthians 7:14

[5] Taylor, 1 Corinthians

[6] 1 Corinthians 7:16

[7] 1 Corinthians 7:15

[8] Thomas R. Edgar, “Divorce and Remarriage for Adultery or Desertion” in Divorce and Remarriage: Four Christian Views, ed. H. Wayne House (Downers Grove, IL: InterVarsity Press, 1990).

[9] Ibid

[10]  Taylor, 1 Corinthians