Validity of Second Marriage Ceremonies in Christian Context
Christian tradition generally affirms the validity of second marriage ceremonies, particularly for widows and widowers, and in certain cases of divorce. The institution of marriage itself is understood to have originated in Paradise, established by God for humanity (Genesis 2:18-24) [1, 2]. Jesus confirmed this original charter as the basis for all regulations concerning marriage (Matthew 19:4-5) [1].
The New Testament provides direct guidance on the permissibility of remarriage after the death of a spouse. The Apostle Paul, in 1 Corinthians 7:39, states, "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." This passage is widely interpreted to mean that death annuls the marriage bond, freeing the surviving spouse to remarry [3, 7]. Matthew Henry, a Nonconformist commentator, emphasizes that "The marriage-contract is for life; death only can annul the bond," and concludes from this passage that "second marriages are not unlawful" [3]. Similarly, John Gill, a Baptist/Reformed commentator, notes that a wife is bound to her husband by the law of marriage during his life, but if he dies, "she is free from the law... though she be married to another man" [7, 10]. Gill further states that second marriages are lawful, contrasting this view with some ancient condemnations [8].
While remarriage after widowhood is broadly accepted, the question of remarriage after divorce is more complex and has seen varied interpretations across Christian traditions. Jesus' teaching in Matthew 19:9, "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery," indicates a specific exception for "fornication" (πορνεία, porneia) [9]. This exception has led some traditions to permit remarriage for the innocent party in cases of marital infidelity. The Jamieson, Fausset & Brown commentary, representing a Presbyterian perspective, notes that the Church of Rome generally prohibits remarriage after divorce, while the Greek (Orthodox) and Protestant churches often allow it for the innocent party [9].
Eastern Orthodox tradition, as exemplified by John Chrysostom, does not condemn second marriages as inherently impure, but rather views them as involving "much occupation" and secular engagement [6]. Chrysostom suggests that while not contracting a second marriage might allow for greater focus on spiritual matters, it is not a requirement for virtue, and marriage itself is not an impure state [5, 6].
The New Testament also presents marriage as an honorable state. Adam Clarke, a Methodist/Wesleyan commentator, notes that Jesus and his disciples attended a wedding, suggesting its divine approval and significance [4]. The first miracle Jesus performed was at a wedding, further underscoring its importance [4].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Marriage — + Its origin and history .--The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (Genesis 2:24) we may evolve the following principles: (1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. (Matthew 19:9) (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of ”
- 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”
- John (Methodist/Wesleyan) “Adam Clarke on John 2:2: And both Jesus was called, and his disciples - There are several remarkable circumstances here. 1. This was probably the first Christian wedding that was ever in the world. 2. The great Author of the Christian religion, with his disciples, (probably then only four or five in number, see Joh 1:37, etc.), were invited to it. 3. The first miracle Jesus Christ wrought was at it, and in honor of it. 4. The mother of Christ, the most pure of all virgins, the most holy of all wives, and the first Christian mother, was also at it. 5. The marriage was according to God, or these”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: marriage, then He has destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up in a strait. And, how can marriage be honorable, which so hinders us? What then? It is possible, yea very possible, even if we have wives, to pursue after virtue, if we will. How? If having “wives,” we “be as though we had none,” if we rejoice not over our “possessions,” if we “use the world as not abusing it.” ( 1 Cor. vii. 29, 31 .) And if any p”
- 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 7:39: 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 ”
- 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”
- 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”
- 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”