Second Marriage Wedding Ceremony Qualifications and Legitimacy
Christian traditions generally affirm the legitimacy of second marriages, particularly for widows and widowers, viewing them as permissible under biblical law [1, 3]. The Apostle Paul's instruction in 1 Corinthians 7:39 is a foundational text for this understanding: "The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to marry to whom she will; only in the Lord" [1]. This passage indicates that the marriage contract is for life, but death annuls the bond, freeing the surviving spouse to remarry without limitation on the number of times [1].
John Gill, a Baptist/Reformed commentator, emphasizes that the bond of marriage is dissolved by death, making the surviving spouse "free from the law" that previously bound them to their deceased partner [2, 3]. one tradition notes that a woman who remarries after her husband's death "is no adulteress" and is "clear from any such imputation" [3]. Gill also interprets 1 Corinthians 7:9, "But if they cannot contain, let them marry," as further evidence that second marriages are lawful, even suggesting that some ancient condemnations of them were misguided [6].
While second marriages are permitted, some traditions, particularly Eastern Orthodox thought, have historically viewed them with a degree of reservation, though not condemnation [5]. John Chrysostom, an early Church Father, clarifies that second marriage is not "heretical" or "impure," but he suggests that a widow might be encouraged to remain unmarried to focus on "spiritual things" and virtue, as marriage often entails "much secular engagement" [5]. This perspective emphasizes the practical implications of marriage, rather than any inherent sinfulness in remarriage itself [5].
The Bible consistently presents marriage as honorable [7]. Jesus himself attended a wedding in Cana, affirming the institution [4, 8]. The legitimacy of second marriages is rooted in the understanding that the death of a spouse severs the previous marital covenant, allowing the surviving individual to enter into a new, equally valid union [1, 2, 3].
Sources
- 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”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 7:39: The wife is bound by the law as long as her husband liveth,.... That is, she is bound to her husband, by the law of marriage, during his life; nor can the bond of marriage between them be dissolved but by the death of one of them, except in the cases of adultery, and wilful desertion, see Rom 7:2. But if her husband be dead; or "asleep", for so the word may be rendered; though it designs death: death is often expressed by sleeping in Scripture; for the dead will not always remain in such a state, but be raised from thence at the last day, just as persons are ”
- Romans (Baptist/Reformed) “John Gill on Romans 7:3: So then if while her husband liveth,.... True indeed it is, that whilst her husband is alive, if she be married to another man, she shall be called an adulteress; she will be noted and accounted of as such everybody, except in the above mentioned cases: but if her husband be dead; then there can be no exception to her marriage: she is free from the law; of marriage, by which she was before bound: so that she is no adulteress; nor will any reckon her such; she is clear from any such imputation: though she be married to another man; hence it appears that second”
- John (Baptist/Reformed) “John Gill on John 2 (introduction): And the third day there was a marriage,.... Either from the second testimony bore by John the Baptist concerning Christ, and from the call of Simon Peter, which seem to be of the same date; see Joh 1:35, or from Christ's coming into Galilee; or from the conversation he had with Nathanael; from either of which the date is taken, it matters not; the first is as agreeable and plain, as any. There is much dispute, and many rules with the Jews about the times, and days of marriage: "a virgin, (they say (z),) marries on the fourth day (of the week), and a widow ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: merely the not contracting a second marriage that is enough to make a widow, many other things are necessary. But why does he discourage second marriages? Is the thing condemned? By no means. That is heretical. Only he would have her henceforth occupied in spiritual things, transferring all her care to virtue. For marriage is not an impure state, but one of much occupation. He speaks of their having leisure, not of their being more pure by remaining unmarried. For marriage certainly implies much secular engagement. If you abstain”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 7:9: But if they cannot contain, &c. Or "if they do not contain", as the words may be rendered, and as almost all versions do render them; if they have not the gift of continency; if they are not willing, and do not think fit to contain, for none are to be compelled; if either therefore they want a will or power to contain, let them marry; it is not only lawful for them to marry, but it is right and best for them; hence it appears that second marriages are lawful, which were condemned by some of the ancients: for it is better to marry than to burn; or be burnt; not w”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:4: Marriage is honourable in all,.... Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, Lev 18:6 and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, Gen 2:22. And it is so in the ends of it, being to p”
- John (Baptist/Reformed) “John Gill on John 2:2: And both Jesus was called,.... Or invited, as being a relation, according to the flesh: and his disciples, to the marriage; who were bidden, on his account; and they seem to be these, Andrew, and the other disciple, that followed Jesus, and Simon Peter, and Philip, and Nathanael, who was of this place; and accordingly they all went to it. Christ, and his five disciples, made six of the ten, which were always necessary to be present at, the benediction of bridegrooms: for so runs the canon (m); "they do not bless the blessing of bridegrooms, but with ten principal and”