An Exegesis of Matthew 19: 1-12
- It is absolutely fatal to get academic citation wrong. All the footnotes don’t point to any
source. I provided the bibliography and the materials to reduce the amount of time
required for research but the writer should not just be footnoting without thinking I or the
reader will not check. Also, as I keep repeating, EVERY FOOTNOTE needs a specific
page number (see the relevant pages of the Style Manual to adopt the correct format for
each source - See the guidelines in the Style Manual and do cite properly; use the recommended
formats, font size, etc. - This paper is an offshoot from the Matthew 19:1-12 exegetical paper and but this more
from doctrine perspective. There my Doctrinal Position- Personal Beliefs about Divorce
and Marriage is based on the thesis of the exegetical paper. Please replace your personal
story with the thesis written from a doctrinal stand rather than exegetical lense. - There are eminent authorities on the topic divorce and remarriage and who should be
front and center in the doctrinal paper - Provide some statistics of divorce and remarriage; what are the main causes; what
mitigating factors could be implemented, etc. - What are the practical challenges that prevail with the doctrine of divorce and
remarriage? What are impacts of divorce and remarriage on society, church, children, the
opposing views etc. This is an academic research paper so these elements are crucial for
credibility. - See highlights below.
2
Table of Contents
- Introduction
a. Purpose of the Paper
b. Summary of the Exegetical Analysis of Matthew 19:1-12 - Doctrinal Position
a. Personal Beliefs about Divorce and Marriage
i. Relevance to the Thesis Statement
b. Depiction of how the Doctrinal position flows from the exegesis in Matt 19:1-12 and
other relevant passages
c. The Theological Meaning of Marriage
d. Are there Biblical grounds for a valid divorce?
e. Are there Biblical grounds for remarriage after divorce? - Are pastors/elders Biblically held to a higher standard regarding Divorce and Marriage?
a. Theology of Divorce and Remarriage in light of the rest of the Bible
b. Comparison to both the Old and New Testaments - Conclusion
- Bibliography
3
Introduction
Overall, Bible scholars differ significantly on issues concerning separation and remarrying,
which has culminated in diversified reactions to the engagement in such actions. Nevertheless,
regardless of the divergent opinions, it is apparent that God’s will for humanity entails a lifelong
union. Conversely, the Bible indicates a permissive will of God as evidenced in Deuteronomy
24: 1-4 where polygamous marriages are permissible among patriarchs as well as different
individuals in the Old and New Testaments. 1 On the other hand, it has become a natural
phenomenon for Christians to refer to the New Testament as the main reference point for the
formulation of theological ideologies related to divorce and remarriage. Therefore, based on
these variations, the study on marriage and divorce necessitates the determination of what the
Bible teaches regarding the specific will of God on these controversial issues.
In Matthew 19: 1-12, Jesus articulated critical principles that hold individual believers
accountable and responsible for their marriage vows. These principles are based on Jesus’
declaration that marriage is covenant and commitment before God and Man. As such, this
covenant demands total commitment ‘till death do us part.’ In these principles, Matthew 19:1-6,
Jesus responds to the malicious questioning initiated by the Pharisees and articulated the fact that
separation in marriage violates God’s will. In asking whether it was lawful for people to separate,
the Pharisees sought to get Jesus to state contradictory sentiments to Moses affirmation or
damage his reputation with the people. 2 During the time, controversies engulfed Moses’
1 Blomberg, C. L. “Marriage, Divorce, Remarriage, and Celibacy : An Exegesis of Matthew 19:3-12.” Trinity Journal 11, no. 2
(1990): 161–96
2 Holmes, Michael W. (Michael William). “The Text of the Matthean Divorce Passages: A Comment
on the Appeal to Harmonization in Textual Decisions.” Journal of Biblical Literature 109, no. 4
(1990): 651–64.
4
interpretation of divorce regulation. Moreover, the Pharisee leaders debated the grounds for
divorce that were established by Moses if they found indecent aspects about them (Deut24:1).
However, such debates focused on the phrase ‘erwat dabar,’ which translates to
something indecent and infidelity based on the Shammai’s conservative line of thought.
Contrastingly, Hillel’s liberal point of view interpreted ‘indecency’ to suggest that a divorce may
occur for whatever reason 3 . In response to the Pharisees, Jesus concludes that the one-flesh union
created by God, should not be separated (Matt 19: 6b). 4 However, the latter part of the response
‘me chorizeto,’ let no man separate, implies an imperative prohibition which indicates that it is
possible to separate, people should not consider it an option. The Pharisees’ response to this
stance on marriage focuses on Moses’ exception clause that divorce is permissible in cases
involving marital unfaithfulness. They claim that if Moses allowed divorce, then it must be a
valid option for a marriage partner to consider.
As such, Jesus’ affirmation of Moses’ exception clause concerning sexual immorality
annuls his initial sentiments of one-flesh union and a covenant that demands commitment. It
permits divorce in a situation in which the offender remains unrepentant. 5 Therefore, the purpose
of this analytical paper entails the exemplification of the fact that divorce and remarriage are
permissible because a spouses’ infidelity or if he/she is a non-believer who deserts a Christian
3 Laney, J Carl. “Deuteronomy 24:1-4 and the Issue of Divorce.” Bibliotheca Sacra 149, no. 593
(January 1992): 3–15.
4 Lehtipuu, Outi. “To Remarry or Not to Remarry?: 1 Timothy 5:14 in Early Christian Ascetic
Discourse.” Studia Theologica 71, no. 1 (2017): 29–50.
https://doi.org/10.1080/0039338X.2017.1312693
5 Adams, Jay E. Marriage, Divorce, and Remarriage in the Bible. Phillipsburg, N.J.: Grand Rapids,
Mich: Zondervan, 1986.
5
spouse. Similarly, the paper will argue that since divorce is a sin and all sins are forgivable when
the terms of divorce meet the exception clause, an individual can remarry.
Summary of the Exegetical Analysis of Matthew 19:1-12 and related Scriptures
As highlighted in the interpretive review of the Scripture, Matthew 19: 1-12, several
views are deducible from the discussion on the issue of divorces and remarrying, as portrayed in
Jesus’ response to the exception clause. These views include the perception that separation from
a spouse may occur without necessarily remarrying. Still, the latter may be permitted during
cases of desertion or the death of a spouse. 6 According to Deuteronomy 24: 1-4, divorce is based
on ancient Mosaic law that prevents remarriage of a woman from her first husband if she has, in
the meantime, engaged in marital sexual intercourse with another man. Although the passage
does not delve into the issue of divorce in its entirety, the first and third verses outline the
processes and activities carried out in the actualization of a divorce. 7 In verse four, the
Deuteronomy account provides the basis for the prohibition against women remarrying the same
husband with claims that she had been defiled, ‘emissio semenis,’ which would abhor God’s
will. 8 Seemingly, the scripture does not commend, and neither does it condemn the action of
divorce or remarriage, but endeavors their regulation and seeks to ensure the stability and
welfare of the parties involved.
6 Elledge, Casey Deryl. “‘From the Beginning, It Was Not so…’ Jesus, Divorce, and Remarriage in
Light of the Dead Sea Scrolls.” Perspectives in Religious Studies 37, no. 4 (2010): 371–89.
7 Warren, Andrew. “Did Moses Permit Divorce? Modal Wq̆āṭal as Key to New Testament Readings of
Deuteronomy 24:1-4.” Tyndale Bulletin 49, no. 1 (1998): 39–56.
8 Instone-Brewer, David. Divorce and Remarriage in the Bible: The Social and Literary Context.
Grand Rapids, Mich: Eerdmans, 2002.
6
The scripture of Matthew 19: 1-12 thus fundamentally points out the controversial subject
of divorce and remarriage. On the one hand, it highlights Jesus’ affirmation of the exception
clause set forth by Moses by stipulating that the latter did not command divorce, but permitted it
due to humanity’ hardened heart. 9 For instance, in verse nine, the scripture follows the teachings
on Deuteronomy 24: 1-4 in which God considers divorce and remarrying as tolerable actions.
However, the concurrence of these two passages is based on the use of phrases ‘porneia’ and
‘moikao,’ which refer to fornication and adultery, respectively. The former entails the general
term used in the description of sexual sin and includes other deviant behaviors. 10 As such, it
indicates a contradictory message from Jesus’ preaching of marriage as a covenant and further
annuls the one-flesh union. More precisely, in verses 4 to 6, Jesus stated that divorce is
permissible under various reasons such as Porniea, marital infidelity, and desertion. 6
The severity of the point of view set forth by Jesus regarding the aspect of divorcing and
remarrying concurs with the notion that such actions are permissible. For instance, in Matthew
19: 10, Jesus’ disciples reacted to his response to the Pharisees by stating that singleness was a
more viable option. Their reaction followed the logic that in referring to a one-flesh union, Jesus
meant commitment for life. 11 Similarly, in Matthew 5: 32 and chapter 19: 9, Jesus reinstated the
righteous structure of marriage that opposes the practice of divorce as postulated in
9 Fitzmyer, Joseph A. “Matthean Divorce Texts and Some New Palestinian Evidence.” Theological
Studies 37, no. 2 (1976): 197–226.
10 Instone-Brewer, David. Divorce and Remarriage in the Church: Biblical Solutions for Pastoral
Realities. 2007 or Later Printing edition. Downers Grove, Ill: IVP Books, 2006.
11 Morris, Leon. The Gospel According to Matthew. Grand Rapids, Mich. : Leicester, England:
Eerdmans, 1992.
7
Deuteronomy 24: 1-4. 12 Nonetheless, Jesus’ affirmation of the exception clause, as highlighted in
Matthew 5: 32 and chapter 19: 9, indicates that divorce and remarriage are both permissible 13 .
The consideration of the phrase, ‘make her commit’ adultery, as indicated in Matthew 5:
32, suggests that when a divorcee drives his/her partner into committing adultery due to the
culture that requires her to remarry for economic reasons. In the eyes of God, the two are still
married under the one-flesh union and covenant that necessitates commitment. 14 Conversely, in
Jesus’ affirmation of Moses exception clause, the interpretive review of Matthew 19: 1-12 points
out that a divorcee, except when the partner engages in marital unfaithfulness, who remarries
also commits adultery. In this passage, and reference to Matthew 5: 32, divorce is not considered
a termination of the marriage under the eyes of God, but marriage to another woman is adultery. 15
However, as highlighted in the interpretive analysis, the context of Matthew entails
forgiveness as a fundamental element in the restoration of marital harmony and the prevention of
divorce, especially when faced with a divorce. In Matthew 19: 8, Jesus’ response to the Pharisees
refers to Deuteronomy 24:1-4, which he accuses men hardened hearts and that their perception of
divorce and marriage was not in accordance with God’s intentions. 16 These aspects concur with
12 Warren, Andrew. “Did Moses Permit Divorce? Modal Wq̆āṭal as Key to New Testament Readings of
Deuteronomy 24:1-4.” Tyndale Bulletin 49, no. 1 (1998): 39–56.
13 Quesnell, Quentin. “Made Themselves Eunuchs for the Kingdom of Heaven (Mt 19:12).” The
Catholic Biblical Quarterly 30, no. 3 (July 1968): 335–58.
14 J, Kostenberger Andreas, and David W. Jones. God, Marriage, and Family: Rebuilding the Biblical
Foundation. 2nd edition. Wheaton, Ill: Crossway Books, 2010.
15 Isaksson, Abel. Marriage and Ministry in the New Temple: A Study with Special Reference to Mt.
19:3-12 and 1. Cor. 11:3 – 16. Ejnar Munksgaard, Copenhagen: C. W. K. Gleerup Lund, 1965.
16 Holmes, Michael W. (Michael William). “The Text of the Matthean Divorce Passages: A
Comment on the Appeal to Harmonization in Textual Decisions.” Journal of Biblical Literature
109, no. 4 (1990): 651–64.
8
the thesis statement in that, albeit the consideration of divorce as a sin, it is forgivable, thereby
permitting divorce if the terms meet the exception clause or desertion. The presence of these
conditions further allows the deserted spouse to remarry.
Doctrinal Position- Personal Beliefs about Divorce and Marriage
Vast sources of information exist regarding the issue of marriage, divorce, and
remarriage. As indicated in the interpretive review, theologians with good intentions have
expressed divergent opinions which conclude that the scripture, Matthew 19:3-9, pointed to one
interpretation. However, I intend to exemplify herein that Jesus’ affirmation of the exceptional
clause set forth by Moses, annuls the one flesh union, contrary to the Biblical interpretation that
prohibits Christians from divorcing and subsequently marrying other individuals unless in cases
of marital infidelity. 17 Although I believe that divorce leads to the culmination of a marriage or
covenant between two people and God, it does not imply that it is a sin. According to Knight, the
doctrinal interpretation of verse 9 indicates that divorce results in sin and contradicts with God’s
intentions for mankind. On the contrary, even though it is not the main subject in Matthew 19,
Jesus does not condemn it and instead upholds the teachings proposed by Moses. Conversely, in
his response to the Pharisees and the doubt among the disciples, Jesus condemned the aspects of
sending away, apoluo, 18 without the termination of the first marriage and the engagement in
17 Knight, Dan. “What Jesus Really Said: Putting Away the Mistranslations about Divorce.”
18 Knight, Dan. “What Jesus Really Said: Putting Away the Mistranslations about Divorce.”
9
another. As Knight describes this annulment as bigamy, it is apparent that although divorce was
at the time considered a sin, it was forgivable when a coupled joined in flesh were faced with
divorce based on occurrences such as desertion or marital infidelity.
I believe that some of the reasons for the influx of divorce among Christians include the
lack of a Biblical comprehension of the one-flesh union and its interpretation in different
contexts to suit the agendas of one partner over the other. It is thus imperative for couples to
acquire education as their engagement in divorce leads to adverse outcomes for the individuals,
their children and other parties involved. 19 As Jesus highlighted in Matthew 19:8, man’s
hardened heart has significantly contributed to a painful reality that emanates from divorce. 20 In
itself, divorce leads to numerous problems that do not end in the separation of the spouses as life
has to move on 21 . As such, numerous questions arise on whether the divorcee should remarry and
risk facing similar challenges with another individual or if he/she is willing to expend their
energy and efforts as demanded in the new relationship. 22 More precisely, for Christians, such
questions lead to confusion on whether remarrying is allowed under God’s will. If so, Christians
often wonder whether there are specific circumstances that allow or prohibit remarriage.
Today, rates of marriage have continuously declined as a result of people choice to wait
longer before marriage or the desire to stay married for extensive periods. These factors have
19 Heth, William A. “Divorce and Remarriage: The Search for an Evangelical Hermeneutic.” Trinity
Journal 16, no. 1 (April 1, 1995): 63–100.
20 Heth, William A. “The Changing Basis for Permitting Remarriage after Divorce for Adultery: The
Influence of R H Charles.” Trinity Journal 11, no. 2 (1990): 143–59.
21 Wiersbe, Warren W. Bible Exposition Commentary, Vol. 1: New Testament. 2nd edition. Wheaton,
Ill: Chariot Victor Pub, 2003.
22 Heth, William A. “Divorce and Remarriage: The Search for an Evangelical Hermeneutic.” Trinity
Journal 16, no. 1 (April 1, 1995): 63–100.
10
significantly contributed to the depiction of marriage as a good thing following the doctrinal
teachings that concur with God’s plan for humanity. 23 As of 2014, the rate of divorce was 3.2 for
every 1000 individuals, a significant decline of 18% from 2008 to 2016. More precisely,
people’s interpretation of the issue of marriage and divorce, as well as remarriage has been
largely influenced by the doctrinal representation of separation as a violation of the covenant
with God and people. 24
Nonetheless, most divorces in today’s society as initiated by women, while those
individuals with the highest prolific experience of marriage ending in separation include
downscale adults, baby boomers, and those who do not alight with any Christian faith. It is thus
apparent that most individuals lack the necessary information or have a wrong interpretation of
marriage and divorce, similar to the Pharisees, due to the hardness of their hearts. 25 As such, the
mitigating factors that should be implemented to prevent such occurrence include the inclusion
of marriage and divorce teachings based on a doctrinal point of view in educational curriculums.
These should be coupled with the requirement of couples counseling for those who seek to be
united as one flesh in the Christian faith.
The essence of the recommendations mentioned above entails that practical challenges
such as the misinterpretation of the doctrine of divorce and remarriage is likely to adversely
influence people towards the belief that leaving one spouse and marrying another is acceptable.
23 Gordon John Wenham, William A. Heth, and Craig S. Keener. Remarriage after Divorce in
Today’s Church: 3 Views. Edited by Mark L. Strauss. Grand Rapids, Mich: Zondervan, 2006
24 Knight, Dan. “What Jesus Really Said: Putting Away the Mistranslations about Divorce.”
Accessed December 10, 2019.
https://www.academia.edu/3622738/What_Jesus_Really_Said_Putting_Away_the_Mistranslatio
ns_about_Divorce
25 Keener, Craig S. And Marries Another: Divorce And Remarriage In The Teaching Of The New
Testament. Peabody, MA: Hendrickson, 1991.
11
Conversely, it may lead to the misinterpretation that staying in marriage pleases God and
mankind even though one of the spouses constantly engages in marital infidelity. Although Jesus
affirmed the Moses’ exception clause, some individuals may take advantage of it and interpret in
a wrong manner that culminates in undesirable outcomes to the parties involved, their children,
the Church, and the community in general. 26 For instance, when a couple divorce, their children
will be separated among the spouses, thereby leading to the consideration of the union as
irrelevant. The children may further fail to identify the importance of the Church and community
members as they did not contribute to salvaging their parents’ marriage. 27
Although marriage is a covenant before God and man, the commitment made can be
broken by factors such as adultery, desertion, and the death of a spouse. On the one hand,
adultery and abandonment by a non-believer leave the Christian spouse in a predicament that no
longer obliges him or her to marital commitment. 28 As such, these conditions make divorce
permissible 29 . However, for the guilty party, remarriage should occur after repentance, which
follows the reality that if he/she cannot remain continent, it is against the will of God to forbid
such an individual from using the remedy ordained in the scriptures. 30 Arguably, in the eyes of
God, divorce is a sin that dissolves the one-flesh union. Nevertheless, since all sins are
26 Morris, Leon. The Gospel According to Matthew. Grand Rapids, Mich. : Leicester, England:
Eerdmans, 1992.
27 Strauss, Mark, editor. Remarriage After Divorce in Today’s Church: 3 Views. Grand Rapids, MI:
Zondervan, 2006.
28 Heth, William A., and Gordon J. Wenham. Jesus and Divorce: The Problem with the Evangelical
Consensus. Nashville, Tenn: Thomas Nelson Inc, 1985.
29 Gordon John Wenham, William A. Heth, and Craig S. Keener. Remarriage after Divorce in Today’s
Church: 3 Views. Edited by Mark L. Strauss. Grand Rapids, Mich: Zondervan, 2006.
30 Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England :
Grand Rapids, Mich: Zondervan Academic, 1994.
12
forgivable, except blasphemy against the Holy Spirit (Matt 5:32) when a couple is faced with the
exception clause or one of the spouse deserts, the Christian is allowed to remarry. 31
Depiction of how the Doctrinal position flows from the exegesis in Matt 19:1-12 and other
relevant passages
As highlighted in the exegetical analysis of Matthew 19:1-12, divorce and remarriage are
permissible as long as the terms meet the exception clause. These factors are deducible on the
basis that, akin to Jesus, Apostle Paul mentions another exception that permits divorce;
abandonment by a non-believer, (1 Corinthians 7: 12-16. 32 ) Together, the teaching and Paul and
those of Jesus address the most significant components of the one-flesh covenant, namely
interpersonal intimacy that culminates in sexual relations and loyalty or personal allegiance.
Based on their teachings, unfaithfulness in marriage and abandonment dissolve a fundamental
part of a marriage and covenant that demands commitment. 33
Specifically, abandonment leads to the failure to fulfill the commitment to cleave and
leave, while infidelity leads to the destruction of sexual exclusivity. To such occurrences, Jesus
addressed the issue of an individual who divorces and remarries by stating that it is wrong except
in the case of marital unfaithfulness. 34 Therefore, the doctrinal position highlighted herein aligns
31 Duffield, Guy P., and Nathaniel M. Van Cleave. Foundations of Pentecostal Theology. 8.2.2008
edition. Los Angles, Calif: Creation House, 2008.
32 Isaksson, Abel. Marriage and Ministry in the New Temple: A Study with Special Reference to Mt.
19:3-12 and 1. Cor. 11:3 – 16. Ejnar Munksgaard, Copenhagen: C. W. K. Gleerup Lund, 1965.
33 Jackson, Bernard S. “The ‘Institutions’ of Marriage and Divorce in the Hebrew Bible.” Journal of
Semitic Studies 56, no. 2 (October 1, 2011): 221–51.
34 Neufeld, Edmund. “Marriage after Divorce in Early Judaism.” Didaskalia 1, no. 1 (November
1989): 26–33.
13
with the findings in the exegetical analysis that when faced with unfaithfulness in marriage, an
individual may remarry after divorce. 35 These findings further follow the belief that the divorcee
in an adulterous marriage became a widow who had the freedom to remarry (1 Cor. 7:39, Rom 7:
2).
The Theological Meaning of Marriage
In Matthew 19:4-6, Jesus remains steadfast in the confirmation that God’s desire entails
that men and women get married and commit to the one-flesh union permanently. In response to
the disciples’ sentiments on singleness, Jesus refers to Genesis 2:24 to indicate God’s will. 36 In
the passage, Jesus draws out the conclusion that bond between man and woman as a covenant
before man and God signifies marriage based on the formulation of a flesh union. 37 As such, the
theological definition of marriage follows this belief and further indicates that the one-flesh
union exceeds the sexual, mystical, and spiritual union through the involvement of bonds and
merging of two people into one. 38 It further follows Jesus’ central teaching that what God has put
together or joined should not be separated, which indicates that God officiated the marriage.
The Biblical Grounds for Divorce and Remarriage
As highlighted in the exegetical analysis, the bond between two a couple is breakable by
death, and after a divorce, the widow (divorcee who is a believer or Christian) has the liberty of
35 Montgomery Boice: Foundations of the Christian Faith (Hardcover – Revised Ed.). 1986.
36 Boice, J. M. Foundations of the Christian Faith. 2nd edition. IVP Academic, 1986.
37 Neufeld, Edmund. “Marriage after Divorce in Early Judaism.” Didaskalia 1, no. 1 (November
1989): 26–33.
38 Strauss, Mark, editor. Remarriage after Divorce in Today’s Church: 3 Views. Grand Rapids, MI:
Zondervan, 2006. Remarriage and God’s Renewing Grace. Grand Rapids, MI: Baker Book
House, 1986.
14
remarrying (1 Cor. 7-39. 39 ) Moreover, in 1 Corinthians 7:12-19, Apostle Paul instructs that a
bond between a Christian and a non-believer is an unequal union and should not bind the former
if the latter leaves. 40 Under this passage, two views are deducible and which implies that the
Christian spouse can remarry if the non-believer deserts. Similarly, the divorcee becomes a
widow who is no longer bond by marital requirements if he/she is abandoned by the unbelieving
spouse. 41 These sentiments are further depicted in Matthew 19:1-12, which advocates for ideal
righteousness that the Pharisees did not perceive. In the passage, Jesus talked about the
righteousness demanded under God’s will. In the will of God portrayed, a man would never leave
or separate from his wife if they had been united in marriage. 42
However, similar to the use of hyperboles in other instances in the depiction of the
severity of sin and the essence of developing unique views, he incorporates simple language in
the affirmation of Moses’ exception clause. Jesus used these statements to correct the vengeful
mindsets that often dominated men’s hearts and further advocate for the lack of tolerance for
situations where a spouse engaged in sexual intimacy with different individuals. 43 The rampancy
of sin and man’s hardened heart had facilitated the creation of a world in which vices such as
infidelity and desertion took place. 44 The occurrence of such incidents, however, translated into
39 Williams, John. For Every Cause? The Question Of Divorce. Exeter, England: Paternoster Press; Neptune, NJ:
Loizeaux, 1982
40 Blomberg, Craig L. Matthew: An Exegetical and Theological Exposition of Holy Scripture.
Nashville, Tenn: Holman Reference, 1992.
41 Hamer, Colin. “New Testament Divorce and Remarriage Teaching: Three Hermeneutical
Keys.” Accessed December 10, 2019.
42 Heth, William A. “The Meaning of Divorce in Matthew 19:3-9,” n.d., 17.
43 Instone-Brewer, David. Divorce and Remarriage in the Bible: The Social and Literary Context.
Grand Rapids, Mich: Eerdmans, 2002.
15
the consideration of divorce and remarriage as tolerable actions if the grounds for separation
were based on some form of sexual immorality. 45 Arguably, the teachings of Paul and Jesus
indicate that reasons such as infidelity and desertion are profound and valid Biblical grounds for
divorce, which warrants remarriage.
Are pastors/ elders Biblically held accountable to a higher standard regarding Divorce and
Remarriage?
In reference to other Biblical teachings such as those outlined in 1 Timothy 3:2, pastors
and church elders are considered as ‘episcopos or presbuteros’ overseers with leadership
qualifications bestowed upon them by the Holy Spirit. This passage further leads to the notion
that for such leaders, divorce is permissible before an individual assumes the office of an elder
bishop. 46 Moreover, the pastor or elder can be a widow who is remarried, but he should have one
wife during his lifetime. These views are coupled with the belief that the pastor or elder could
have been married and divorced as a non-believer, but after repentance, his sins are forgiven. As
a result, as an individual who is highly ranked in accordance with God’s will, is held in high
standard with regards to his marital and social way of life as they reflect the intended plan for a
righteous lifestyle. 47 Therefore, a pastor or elder is Biblically held to a higher standard as his way
44 Warren, Andrew. “Did Moses Permit Divorce? Modal Wq̆āṭal as Key to New Testament Readings
of Deuteronomy 24:1-4.” Tyndale Bulletin 49, no. 1 (1998): 39–56.
45 Mielziner, M. The Jewish Law of Marriage and Divorce in Ancient and Modern Times and Its
Relation to the Law of the State: Cincinnati: Bloch, 1884.
46 Gordon John Wenham, William A. Heth, and Craig S. Keener. Remarriage after Divorce in Today’s
Church: 3 Views. Edited by Mark L. Strauss. Grand Rapids, Mich: Zondervan, 2006.
47 Lehtipuu, Outi. “To Remarry or Not to Remarry? 1 Timothy 5:14 in Early Christian Ascetic
Discourse.” Studia Theologica 71, no. 1 (2017): 29–50.
16
of life reflects God’s intended plan for humanity to live harmoniously with one wife throughout
their lifetime.
Conclusion
Seemingly, the divergent points of view regarding whether Christians should divorce or
remarry have led to confusion and diversified reactions to the various issues. Nevertheless,
regardless of the differences in opinions, it is apparent that the ordained will of God entails a
lifelong union between man and woman. Conversely, the Bible indicates a permissive will of
God that is evidenced in the lives of the patriarchs and among individuals in the Old as well as
New Testaments. As such, it has become a natural phenomenon among Christians to refer to the
latter as the major source of information for the formulation of theological ideologies and beliefs
related to remarriage following divorce. It is, therefore, imperative for Christians to thoroughly
study the Biblical teachings on marriage and divorce as they exemplify sufficient information
regarding the appropriate stance.
17
Bibliography
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Hamer, Colin. “New Testament Divorce and Remarriage Teaching: Three Hermeneutical Keys.”
19
Hamer, Colin. “Marriage and Divorce in the Judaean Desert Documents: A Key to New
Testament Interpretation?” Accessed December 10, 2019.
