Can a couple who has gotten divorced get remarried?

So far we have left out of our consideration the fact that the Lord Jesus here gives room for one exception, which clearly excludes any other exception: "Whosoever shall put away his wife, saving for the cause of fornication..." Yet this one and only exception is missing in Mark 10:11-12 and Luke 16:18. Paul in 1 Corinthians 7 does not mention it either. We only find it again in Matthew 19:9, albeit in a slightly different wording ("except it be for fornication"). The Lord does not say that divorce is unavoidable in the case of one partner committing fornication, but only that in such a case the remarriage of the other partner after a divorce is not adultery.

However, the Lord's answer to this is most penetrating. Moses had allowed this because of the hardness of their hearts, but from the beginning it was not so. How clearly this shows that the law itself was not at all the manifestation of God's heart! In this case law was more permissive than is the grace of God! For grace enables one to surmount difficulties in a way that law could never do.

Therefore, confirming what was implicit in creation, the Lord adds, "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and who so marrieth her which is put away doth commit adultery." The one exception allowed here is because the marriage bond has been so violated as to be virtually broken already. If the one party is guilty of fornication, then it would not be adultery for the other party to divorce the first and marry another. But the one who married the party put away for fornication would be guilty of adultery.

The Lord added verse 18 because the Pharisees took advantage of what the law had said, to allow divorce for virtually any cause. Deuteronomy 24:1 had required a man, if putting away his wife, to give her a bill of divorcement (Mt.19:3-9). But the Lord calls divorce and remarriage adultery (though Matthew 19:9 gives the one exception); and if one were to marry a woman divorced from her husband, he committed adultery. This is evidently a case where the first husband had not remarried, for adultery is the violation of the marriage bond. The world shows no regard for God's thoughts as to marriage and divorce, but a believer should be most careful to honor God in marriage, with the firm intention of proving consistently faithful. Then the only permission he can find for divorce in Scripture is if his spouse is guilty of fornication. If one is divorced by his spouse, then let him make sure from Scripture that his circumstances allow him to marry again.

p130 [To the same.] R T Grant, My meaning in saying the tie was broken was this, that God never allowed the Christian to break the tie; but when adultery was committed the one doing so had broken the tie, and the Lord allowed the other party to hold it to be broken and act on it by formal divorce - did not require it, but allowed it. The legalisation of it is submission to the powers that be, for common order, just as the divorce was in Jewish law. Things are so loose in many parts of the States as in Illinois, that Christians should be very particular. A person having left and being a long time away is not sufficient, as they may come back, and the tie had not been broken - only that, as to criminality, after some seven years, in England the courts would not hold a person guilty of bigamy.

On the other hand, according to 1 Corinthians 7, I cannot doubt that the Christian, deliberately deserted by the unchristian partner, was in every way free, free that is to marry; but it assumes deliberate forsaking by the one who went away. The Christian was never to do it, and if obliged to leave, to remain unmarried or return. Romans 7:3 has nothing, I think, to do with it; the case supposed is of being (not "married") to another man while the tie subsists; then she is guilty of adultery - not, if the husband be dead. Divorce is not in question, but acts of sin while the marriage subsists. This is evident. Mark 10 does not annul Matthew 19: a man putting away his wife is looked at as his act or will. If he puts away, he has broken a tie God formed, by his own will; then marrying another is adultery. By act of sin the tie was broken already, and judicial divorce allowed.

If all had passed before conversion, I should take it as I found it; but when a person has merely gone off now, when a person is a Christian, I should be very slow to accept a marriage as in the Lord. Have they sought them out, or proof of the unfaithfulness? If so, let them obtain a divorce, and then they are free to marry. But if not, I could not accept their doing their own will, any more than the unfaithful one doing his. The marriage is not in the Lord, and it says even of widows - "only in the Lord." Matthew 5 is to me equally clear with chapter 19, but I think the person should obtain a divorce otherwise they remain legally married, and the new connection is concubinage. In any case forgiveness is allowed.

(2) They have their objection from the law ready: "Why then did Moses command to give her a writing of divorcement and to put her away?" But they did not apprehend aright either Moses or themselves; and their argument is turned against them in the simplest manner: "Moses, for the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so." It was Moses himself who was furnishing the evidence, and what an evidence, of their own condition! The law, which was "weak through the flesh," could not perfect anything because of the resistance to it of a carnal people. That which they objected proved but at the same time their own evil and the hopelessness of it under law. And He turns upon them with one of those imperial sayings which put aside all power of resistance as with the lightning-flash of truth: "And I say unto you, that whosoever shall put away his wife except for fornication, and shall marry another committeth adultery; and whoso marrieth her that is put away committeth adultery."

One cause alone is permitted for divorce; and that where the bond of marriage has already been broken through. Where not so justified, another marriage on the side of husband or of wife is but adultery. Courts of law may legalize adultery of this sort, if they will, but they cannot sanctify it, or take away the brand which the Lord here puts upon it. How evident that the grace of Christianity is as far as possible from laxity! ― that law is more tolerant here than grace can be. But the palliatives of law were only the proof that it could not heal; grace will not palliate, because it heals.

Divorce leads to adultery

With one sentence the Lord sweeps to one side the subtle explanations of the scribes: "Whosoever shall put away his wife,... causeth her to commit adultery." Whatever the faults and weaknesses of the wife may be, he who puts her away, i.e. divorces her, exposes her to the danger of being bound to another husband afterwards. The Lord here calls such a relationship adultery. This implies that the first marriage is still valid before God. The marriage entered into before God and man is not violated merely by a divorce carried out before men (i.e. at a court), but by the sexual union with another partner afterwards-even when this takes place in a new marriage! It hardly needs to be said that this also applies to the spouse who "puts away" the other, i.e. divorces him/her.

It becomes evident from the last part of His explanations that the Lord does not only speak about extra-marital relations after divorce: "and whosoever shall marry her that is divorced, committeth adultery." According to God's thoughts he who marries a divorced woman commits adultery because he violates a marriage existing before Him. In agreement with these words of the Lord, the apostle Paul writes to the Corinthians, "And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband. But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife" (1 Cor. 7:10-11).

We have now the question raised of separation on the part of the unbeliever. "But if the unbelieving separates himself, let him be separated. The brother or the sister is not in bondage in such [circumstances]: but God has called us† in peace. For what knowest thou, O wife, if thou shalt save thy husband? or what knowest thou, O husband, if thou shalt save thy wife? Only as the Lord†† divided‡ to each, as God†† has called each, so let him walk. And so I ordain in all the assemblies." (Ver. 15-17.) Thus, if the unbelieving party in the relationship were to sever himself from the other, the believer is released from bondage, be it the brother or the sister in the case. Not that such an act on the unbeliever's side gives to the believer thus abandoned licence to marry, but that the believer is thereby left the more free to serve the Lord by the other's separation. Such a union after all is apt to involve strife, the natural man hating the life of the Spirit. Not that this would justify anything on the believer's part to break the marriage tie: the unbeliever is supposed to have broken it of himself or even herself; and "in peace has God called us," (or "you,") not to seek separation. On the contrary, whatever the trial involved in such a life, the brother or the sister must earnestly desire the salvation of the unbeliever; but this after all is in God's disposal. "For what knowest thou, woman, if thou shalt save the husband? or what knowest thou, husband, if thou shalt save the wife?" If it were so, what a joy! We have to acquiesce therefore in the ordering of the Lord and as we should on no account take the initiative into our own hands, so also to save the unbeliever is a question, and should not swamp everything else. Thus the apostle even here cautions by pressing the rule, whatever the issue: "Only as the Lord divided to each, as God has called each, so let him walk." This was intended to guard against undue or excessive feeling. Our place is one of intelligent subjection, owning the Lord's allotment and God's call: the one at the time of conversion, the other the permanent condition. So was each to walk. If Judaism enfeebled, Christianity strengthened a sense of relationship, and meets every difficulty and complication in grace. Nor was the apostle laying down anything peculiar on the Corinthians because of their peculiar circumstances: "So I ordain in all the assemblies." There may be ever so many assemblies, but the order of all is one, and apostolic authority is universal. Nothing is more opposed to its true idea than ecclesiastical independency. The notion of different bodies, each with a distinct regimen, is a modern invention, while the assumption of a continual power of regulation in or over the church may be ancient but is no better. Neither the one nor the other was "from the beginning," when the foundation was laid by the apostles and prophets. There is no authoritative regulation now outside the word of God, though the Lord raises up those that guide and take the lead, but they, as all, are bound by scripture to which the Spirit answers in power.

(Vv. 12-17). The Apostle then takes up the difficult position of a brother with an unbelieving wife, or the woman with an unbelieving husband. Here he gives his advice. This does not contemplate for a moment the case of a believer marrying an unbeliever, which is clearly contrary to the mind of the Lord (2 Cor. 6:14). Here it is the case of mixed marriages, where one of the parties has been converted after the marriage. In this case the believer is not defiled by union with the unbeliever. On the contrary the unbeliever is sanctified and the children holy. Here the sanctification and the holiness do not signify a spiritual condition that puts them in relationship with God, but rather that through the believer the relationship is clean and owned of God, so that the believer can continue in it. If, however, the unbeliever departs, the believer is released from the bondage of being tied to an unbeliever and is not to raise any dispute with the one that has departed, for we are called to peace. This does not give the believer any licence to break the tie by departing from the unbeliever, nor does it grant the abandoned believer permission to remarry. So far from the believer separating from the unbeliever, the brother or sister is to remain at all cost in the relationship, counting upon God for the salvation of the unbeliever. There will thus be submission to what the Lord has allowed, and a walk in accord with His will. This, too, we are reminded, is the order for all the assemblies; thus ecclesiastical independency is shut out. The assemblies are not independent companies, each left free to adopt its own practices. The word of God is still our only guide, and assemblies walking in the light of the word will be united in submitting to its instructions.

The baptism of the household is not intimated, but it is evident that this would naturally result from the position here. The token of discipleship could hardly be denied to those who as holy were to be brought up as disciples. They are thus addressed throughout the epistles, and they could not be so addressed if outside the Kingdom of that in which the claims of Christ as Lord were owned. It has sometimes been argued that the unbelieving wife or husband is, according to this, as much holy as are the children; but this is an oversight as to what is really expressed. The unbelieving husband or wife is only sanctified in the believing partner, not otherwise: sanctified, therefore, in that relationship in which he or she stood to the other, and not in himself, so as to be himself acknowledged in any relationship to the Church of God. The relationship was clean and owned of God, so that the believer could continue in it, and is urged to do so. But, on the other hand, if, on the side of the unbeliever, he departed, then, in such cases, the brother or the sister, says the apostle, is not bound. He or she is not obliged to recognize any more the relationship as existing. Yet the apostle does not mean by this anything equivalent to divorce, or that which would set absolutely free the one separated from. The Lord Himself has decided in the plainest possible way in the Gospels that there is but one ground for divorce, and we have no right from the apostle's words here to suppose, as many do suppose now, that they declare another. Whatever trial there may be in such circumstances of separation, yet if there be no more, it is a trial to which God has called the person in question, and for which He must be counted upon; but to continue in the relationship as far as possible is that which he encourages. Christianity, with its all-embracing desire for the salvation of souls, would rather use such a relation for the salvation of the unbeliever than cast out one who might be thus rescued from his natural, lost condition.

Fornication would virtually itself be a breaking of the marriage bond, which is only confirmed by a divorce in this case. The partner who was not guilty would not therefore be committing adultery in marrying another after divorce, though generally there may have been fault on both sides, and before another marriage, one should be broken before God, seeking only His will. 1Corinthians 7:15 shows also that desertion is considered a breaking of the marriage bond, so that the one who was deserted would be left no longer under that bond.