Biblical Grounds for Divorce in the New Testament
The New Testament provides several passages that address the issue of divorce, with Jesus being the primary speaker on the subject. In Matthew 19:9, Jesus states, "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" [3]. This statement is part of a larger discussion with the Pharisees about the grounds for divorce, where Jesus references the creation account in Genesis and the Mosaic law in Deuteronomy 24:1-4.
The Mosaic law permitted divorce under certain circumstances, with the school of Shammai limiting it to cases of unchastity, while the school of Hillel allowed it for almost any reason [1]. Jesus' teaching on divorce is seen as a return to the original intent of marriage as described in Genesis, where it is stated that a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh [1, 2].
The exception clause in Matthew 19:9, "except for sexual immorality," is a point of discussion among interpreters. The Greek term used is "porneia," which can refer to various forms of sexual immorality. The inclusion of this exception is not found in Mark or Luke's accounts of Jesus' teaching on divorce, leading some to question its significance [4]. However, according to Charles Hodge, the exception stated in Matthew must be taken as authoritative, as it is a direct expression of Christ's will [4].
The early Christian interpretation of Jesus' teaching on divorce is reflected in the writings of the Church Fathers. Tertullian, for example, understands Jesus to be prohibiting divorce entirely, with the exception of cases where the wife has committed adultery [6]. This view is in line with the strict interpretation of Jesus' teaching, emphasizing the permanence of the marriage bond.
The Reformed tradition, as represented by Charles Hodge, views Jesus' teaching on divorce as a clear prohibition against dissolving the marriage bond except in cases of adultery. Hodge argues that the reason for the prohibition is not based on the peculiar circumstances of the Jews but on the universal principle of the nearness of kin and the nature of the marriage covenant [7].
In the context of the New Testament, divorce is not only addressed by Jesus but also by implication in other passages. For instance, Luke 16:18 states that a man who divorces his wife and marries another commits adultery, emphasizing the seriousness with which Jesus viewed the dissolution of marriage [5].
The biblical grounds for divorce in the New Testament are thus primarily based on Jesus' teaching, which emphasizes the importance of the marriage covenant and allows for divorce in cases of sexual immorality. The interpretation of this teaching has been consistent in emphasizing the seriousness and permanence of marriage, with varying understandings of the exception clause.
The historical and cultural context of Jesus' teaching on divorce highlights the complexity of the issue. The Jewish law and tradition surrounding divorce were nuanced, with different schools of thought offering varying interpretations. Jesus' teaching cut through these debates, grounding his instruction in the creation account and the original intent of marriage.
The implications of Jesus' teaching on divorce continue to be relevant in Christian discussions about marriage and divorce. The emphasis on the permanence of the marriage bond and the limited grounds for divorce reflects a commitment to understanding marriage as a covenantal relationship.
Sources
- 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”
- 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,”
- 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”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: taken as the law on the subject, without regard to what is said in Matthew v. 31, 32 , and xix. 3-9 . As, however, there is no doubt of the genuineness of the passages in Matthew, they cannot be overlooked. One expression of the will of Christ is as authoritative and as satisfactory as a thousand repetitions could make it. The exception stated in Matthew, therefore, must stand. The reason for the omission in Mark and Luke may be accounted for in different ways. It is said by some that the exception was of necessity understood from its ver”
- 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”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXXIV.--MOSES, ALLOWING DIVORCE, AND CHRIST PROHIBITING IT, EXPLAINED. JOHN BAPTIST AND HEROD. MARCION'S ATTEMPT TO DISCOVER AN ANTITHESIS IN THE PARABLE OF THE RICH MAN AND THE POOR MAN IN HADE (part 1): But Christ prohibits divorce, saying, "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery."(8) In order to forbid divorce, He makes it unlawful to marry a woman that has been put away. Moses, however, permitted repudiation m Deuteronomy: "When a man hat”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: that question, that it always has been regarded as obligatory by the whole Christian Church. 2. The reason assigned for the prohibition contained in that law, has no special reference to the Jews. It is not found is their peculiar circumstances, nor in the design of God in selecting 411 them to be depositaries of his truth to prepare the world for the coming of the Messiah. The reason assigned “is nearness of kin.” This reason has as much force at one time as at another, for all nations as for any one nation. There was nothing peculiar in”