Remarriage After Divorce and Reconciliation with Ex-Spouse
The New Testament offers guidance on remarriage after divorce, emphasizing reconciliation where possible and addressing specific circumstances for remarriage. Paul advises that if a wife separates from her husband, she should remain unmarried or be reconciled to her husband [3]. This suggests that reconciliation is the preferred outcome following a separation.
Jesus, in Matthew 5:32, states that "whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery" if she remarries. He further adds that "whosoever shall marry her that is divorced" for reasons other than conjugal infidelity "committeth adultery" [5]. This passage highlights the seriousness of divorce and remarriage outside of specific conditions. The Church of Rome, for instance, interprets this to mean that even an innocent party after a just divorce may not lawfully remarry, though other traditions differ [5].
Regarding widows, the New Testament provides different counsel. Paul, in 1 Timothy 5:14, explicitly recommends that younger widows should remarry, bear children, and manage their households to avoid giving opponents occasion for slander [1, 4]. This advice is given in the context of preventing idleness and sexual passion among younger widows [1]. He also notes that older widows (those sixty or older who have been faithful to one husband) might be enrolled in the church's service, implying a different expectation for them [6]. The freedom for widows to remarry is also affirmed in 1 Corinthians 7:39, which states that a wife is bound to her husband as long as he lives, but if he dies, she is "at liberty to marry whom she will" [7]. This passage clarifies that second marriages are not unlawful for widows [7].
The concept of redemption in marriage is also seen in the Old Testament, as illustrated by the book of Ruth, where the redemption of land involved marriage with the widow of the former owner [2]. This historical context, while not directly addressing divorce and remarriage, shows the intertwining of family and property in ancient Israelite law.
Early Christian thinkers also weighed in on the matter. John Chrysostom, for example, discussed the Mosaic allowance for a "writing of divorcement" (Deuteronomy 24), noting that while it was granted, it was not entirely free of blame [8]. This reflects a nuanced understanding of Old Testament provisions within the stricter framework of New Testament teachings on marriage.
The emphasis across these texts is on the sanctity and permanence of marriage, with specific allowances and recommendations made for different situations, particularly distinguishing between divorce and widowhood.
Sources
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 5:14: younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and t”
- Ruth (Presbyterian) “Jamieson, Fausset & Brown on Ruth 4:4: there is none to redeem it beside thee; and I am after thee--(See on Deu 25:5). The redemption of the land of course involved a marriage with Ruth, the widow of the former owner.”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 7:11: But and if she depart--or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Mat 5:32). be reconciled--by appeasing her husband's displeasure, and recovering his good will. let not . . . husband put away . . . wife--In Mat 5:32 the only exception allowed is, "saving for the cause of fornication."”
- 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).”
- 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”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 5:12: Having--Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them. cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (Co1 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 7:39: The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage - contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marr”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: allowed this to her who had a writing of divorcement? 1375 1375 Deut. xxiv. and xxv . It is applied by Is. l. 1 ; and Jer. iii. 8 , to the then existing Church. But this he does not set down, as it was rather a charge against the woman; for although this had been granted, still it was not cleared of blame. ( Matt. xix. 7, 8 .) For in cases where he has gained the victory by requisite and accredited proofs, he does not go into questions beyond the purpose; not being captious. The marvel then is this, that it is the Law itself that acquits us who are d”