Preachers Marrying Divorced People and False Teaching
Jesus' teachings on divorce and remarriage, particularly in the Gospels of Matthew, Mark, and Luke, establish a foundational understanding for Christian perspectives on the permanence of marriage and the implications of its dissolution [1, 3, 4]. These teachings are central to discussions about whether preachers may marry divorced individuals and how such actions relate to concerns about false teaching.
The Mosaic Law permitted divorce, as recorded in Deuteronomy 24:1-4 [2, 5, 6]. However, Jesus clarified that this allowance was due to the "hardness of heart" of the people, not because it reflected God's original intention for marriage [2]. In Matthew 19:6, Jesus states, "So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate." This emphasizes the divine institution and indissolubility of marriage [2].
Jesus' pronouncements on divorce are direct and stringent. In Matthew 19:9, he declares, "I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery" [1]. Similarly, Luke 16:18 states, "Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery" [3]. Mark 10:11-12 adds, "Whoever divorces his wife, and marries another, commits adultery against her" [4]. These passages indicate that, in Jesus' view, divorce followed by remarriage generally constitutes adultery, thereby violating the sanctity of the marriage covenant [1, 3, 4].
A key point of interpretation revolves around the "exception clause" found in Matthew 19:9 ("except for sexual immorality") and Matthew 5:32 ("saving for the cause of fornication") [1, 9]. The Greek term porneia, translated as "sexual immorality" or "fornication," is debated among scholars. Some interpret it broadly to include various forms of sexual sin, while others understand it more narrowly, perhaps referring to premarital unchastity discovered after marriage, or to incestuous unions [9, 11]. The Jamieson, Fausset & Brown commentary on Matthew 5:32 suggests that divorcing a wife "saving for the cause of fornication, causeth her to commit adultery—that is, drives her into it in case she marries again" [9]. This commentary also notes that marrying a divorced person (for reasons other than conjugal infidelity) "committeth adultery" [9].
The Gospels of Mark and Luke do not include this exception clause, presenting Jesus' prohibition against divorce and remarriage without qualification [3, 4, 14]. Tyndale House's commentary on Mark 10:11-12 highlights this difference, noting that while Matthew allows an exception for infidelity, Mark's account focuses on the core principle that "God hates divorce (Mal 2:16), marriage is meant to be for life, and divorce betrays the divine purpose of marriage" [14]. Paul also addresses divorce in 1 Corinthians 7:15, allowing for an exception if an unbelieving partner deserts the marriage, which is another point of discussion in Christian theology [14].
The strictness of Jesus' teaching contrasts with the more lenient interpretations prevalent among some Jewish schools in his day. The school of Shammai limited grounds for divorce to unfaithfulness, while the school of Hillel permitted divorce for almost any reason, even trivial ones like a wife burning food [5, 11]. Jesus' teaching challenged these casual attitudes, asserting the sacredness of the marriage bond [11].
The question of whether preachers may marry divorced people touches upon the broader issue of leadership qualifications and the integrity of Christian teaching. While the biblical texts primarily address the individuals involved in divorce and remarriage, the role of a preacher often carries an expectation of upholding biblical standards and serving as an example to the congregation. The New Testament epistles, particularly 1 Timothy and Titus, outline qualifications for church leaders, emphasizing blamelessness and moral integrity (e.g., 1 Timothy 3:2, Titus 1:6). While these passages do not explicitly mention divorce and remarriage in the context of leadership qualifications, the general thrust of Jesus' teaching on marriage informs how these qualifications are often interpreted within various Christian traditions.
Concerns about "false teaching" in the New Testament often relate to doctrines that undermine core Christian beliefs or lead believers astray from righteous living. For instance, 2 Timothy 2:18 mentions false teachers "claiming that the resurrection of the dead has already occurred," which could lead to the conclusion that "one’s conduct in the body (i.e., morality) was irrelevant" [7]. Similarly, Paul warns against false teachers who lead "younger widows" astray, potentially into pagan marriages or an "idle and impure life" [8, 12, 13]. Adam Clarke, commenting on 2 Timothy 3:6, notes how false teachers can "practis[e] upon weak women," leading them into "impurities" [10]. While marrying a divorced person is not directly equated with the specific false teachings mentioned in these passages, the broader concern is about actions that contradict established biblical principles and potentially lead others into sin or confusion.
Different Christian traditions hold varying views on the remarriage of divorced individuals and the eligibility of divorced persons for ministry. Some traditions, adhering strictly to the interpretations of Mark and Luke, view any remarriage after divorce (without the death of a spouse) as adulterous, regardless of the reason for the divorce. Other traditions, particularly those that emphasize the Matthew exception clause, may permit remarriage for the "innocent party" in cases of sexual immorality. The Jamieson, Fausset & Brown commentary notes that while the "Church of Rome says, No" to remarriage after a just divorce, "the Greek and Protes[tant churches]" often differ [9]. These differing interpretations influence whether a church or denomination would permit a preacher to marry a divorced person, or whether a divorced person could serve as a preacher. The underlying concern is to maintain fidelity to biblical teaching while navigating complex pastoral situations.
Sources
- Matthew “I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery.” -- Matthew 19:9”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Divorce — Law of marriage against -- Ge 2:24; Mt 19:6. Permitted By the Mosaic law. -- De 24:1. On account of hardness of heart. -- Mt 19:8. Often sought by the Jews -- Mic 2:9; Mal 2:14. Sought on slight grounds -- Mt 5:31; 19:3. Not allowed to those who falsely accused their wives -- De 22:18,19. Women Could obtain. -- Pr 2:17; Mr 10:12. Could marry after. -- De 24:2. Responsible for vows after. -- Nu 30:9. Married after, could not return to first husband. -- De 24:3,4; Jer 3:1. Afflicted by. -- Isa 54:4,6. Priests not to marry women after -- Le 21:14. Of servants,”
- Luke “Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. -- Luke 16:18”
- Mark “He said to them, “Whoever divorces his wife, and marries another, commits adultery against her. -- Mark 10:11”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Divorce — "a legal dissolution of the marriage relation." The law regulating this subject is found (24:1-4) and the cases in which the right of a husband to divorce his wife was lost are stated ibid ., (22:19,29) The ground of divorce is appoint on which the Jewish doctors of the period of the New Testament differed widely; the school of Shammai seeming to limit it to a moral delinquency in the woman, whilst that the Hillel extended it to trifling causes, e.g., if the wife burnt the food she was cooking for her husband. The Pharisees wished perhaps to embroil our Savi”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Divorce — The dissolution of the marriage tie was regulated by the Mosaic law (Deut. 24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezra 10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matt. 5:31, 32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 2:18: 2:18 claiming that the resurrection of the dead has already occurred: Cp. 2 Thes 2:2. These false teachers might have twisted Paul’s own teaching on the resurrection of the dead (Rom 6:5; Gal 2:20; Eph 1:3; 2:6; 5:14; Col 2:12; 3:1-4) by teaching that they already fully participated in the heavenly life, and perhaps that physical resurrection would not occur. They could have concluded from this that one’s conduct in the body (i.e., morality) was irrelevant, since their mortal bodies could have no impact on their eternal spirits. Or, they could have gone the oth”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 5:11: 5:11-15 Young widows still in their childbearing years required a different approach. Paul was concerned that the false teachers were leading them astray. 5:11-12 If Paul was concerned about remarriage to unbelievers (cp. 5:14), their previous pledge would refer to their Christian faith, which they would surrender upon entering a pagan marriage; such a marriage would probably have alienated them from Christ. It is also possible that Paul and the church recognized a special category of “sacred widowhood” (see 5:5; cp. Acts 9:36-37), entered by a vow that Paul re”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:32: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery--that is, drives her into it in case she marries again. and whosoever shall marry her that is divorced--for anything short of conjugal infidelity. committeth adultery--for if the commandment is broken by the one party, it must be by the other also. But see on Mat 19:4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protes”
- 2 Timothy (Methodist/Wesleyan) “Adam Clarke on 2 Timothy 3:6: For of this sort are they - He here refers to false teachers and their insinuating manners, practising upon weak women, who, seeing in them such a semblance of piety, entertain them with great eagerness, and at last become partakers with them in their impurities. Among the Jews there are remarkable cases of this kind on record, and not a few of them among the full fed monks of the Romish Church. But in what sect or party have not such teachers been occasionally found? yet neither Judaism, Protestantism, nor Roman Catholicism makes any provision for such men.”
- Luke (Protestant academic) “Tyndale House on Luke 16:18: 16:18 This example fit the context by showing that Jesus’ authoritative words interpreted and fulfilled the Old Testament law. • a man who divorces his wife and marries someone else commits adultery: The Old Testament allowed for divorce but did not sanction it (Deut 24:1-4), and the rabbis of Jesus’ day debated what constituted legitimate grounds. The school of Shammai allowed a man to divorce his wife only because of unfaithfulness, while the school of Hillel allowed divorce for almost any reason. Against such a casual attitude, Jesus said that breaking the marri”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 5:15: For some are already turned aside after Satan. Meaning some of those younger widows, whom the apostle knew, and had observed to have departed from the faith they first professed, and turned their backs on Christ, and gave themselves up to carnal lusts and pleasures, and an idle and impure life and conversation, walked according to the course of this world, and the prince of it, by whom they were led captive at his will; for so everyone that apostatizes from a profession of Christ, and follows either false teachers, and their doctrines, as the Gnostics, that condemn”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 5:14: 5:14 Paul is advising younger widows to remarry—and to marry believers (5:11-12; cp. 2:15). • not . . . say anything against them: Their actions were hurting their testimony for the Good News (see 1 Thes 4:11-12; Titus 2:8).”
- Mark (Protestant academic) “Tyndale House on Mark 10:11: 10:11-12 Whoever divorces . . . and marries someone else commits adultery: The parallel in Luke 16:18 agrees with Mark and mentions no exceptions to this prohibition of divorce, while Matthew’s parallel account allows an exception in cases of infidelity (Matt 19:9; see also Matt 5:32). Paul also allows an exception if an unbelieving partner deserts the marriage (1 Cor 7:15). Mark’s account focuses on the core principles—God hates divorce (Mal 2:16), marriage is meant to be for life, and divorce betrays the divine purpose of marriage.”