Divorce and Remarriage in The Gospels: Ekkehardt Mueller, TH.D., D.Min

Divorce and Remarriage
in the Gospels
Ekkehardt Mueller, Th.D., D.Min.

Introduction
Divorce, remarriage, the breakdown of families, and related

problems have become a challenge for societies and churches.
- Postmodernism and secularism
- The problem of pain
This mindset affects human relationships including marriage
because marriages are not tension-free zones. They need
attention, work, forgiveness etc.
Divorce and Remarriage in the OT
Instituted by God marriage is anchored in the creation account

and is envisioned to be a blessing for humanity and the entire
earthly ecosystem.
In general, God’s intention for a human being is not to be alone
but to have a spouse of the opposite sex (Gen 2:20-24).
By its nature marriage is also lifelong. The terms “one flesh” and
“to cleave” underline this concept.
In the Old Testament divorce is mentioned quite seldom.

• Never able to divorce, if wife falsely accused - Deut 22:19
• Not able to divorce a wife with whom there was premarital sex
- Deut 22:29
• The certificate of divorce was issued by a husband and given to
his wife - Deut 24:1. Obviously, it was possible for women to
receive repeatedly certificates of divorce (Deut 24:3).
According to Scripture the only reason for divorce was “something

indecent” (‘ervat dabar) about her.
 ‘Ervat means nakedness, shame and seems to refer to sexual
misconduct (see, e.g., Lev 18 and 20).
 ‘Ervat dabar appears only in Deut 23:14 and 24:1. The first text
refers to excrement, the second seems to describe some kind of
sexual misconduct. Most likely “some indecency” did not
include adultery because capital punishment was prescribed for
adultery (Lev 20:10; Deut 22:22), though it was not always
executed (e.g., Herod and Herodias - Matt 14:3-4; Hosea’s wife -
Hos 3:1).
Example of a Certificate of Divorce

On the ________ day of the week, the ________ day of the month ________,
in the year ________ from the creation of the world, in the city of ________, I,
________, son of ________, do willingly consent, being under no restraint, to
release, to set free, and to put aside thee, my wife, ________, daughter of
________, who has been my wife from before. Thus I do set free, release thee,
and put thee aside, in order that thou may have permission and the authority
over thyself and to go and marry any man that thou may desire. No person may
hinder thee from this day onward, and thou art permitted to every man. This
shall be for thee from me a bill of dismissal, a letter of release, and a document
of freedom, in accordance with the laws of Moses and Israel.
________ the son of ________, witness
________ the son of ________, witness
The OT did not prescribe the issuing of a certificate of divorce in

the case of some indecency.
What was legislated was that a divorced woman could not return
to her former husband, if she had married another man.
The certificate of divorce was supposed to hinder the husband to

make a hasty decision, provide some protection for women, and
temper the divorce process.
Remarriage is not discussed extensively in the OT. A prohibition of

remarriage is stated in connection with the certificate of divorce.
In this case the OT does not call remarriage adultery, although the
mention of defilement in Deut 24:4 stresses the divine ideal of
permanence of marriage.
This ideal is clearly expressed in the book of Malachi. The Israelite
is called not to be unfaithful to his wife because the Lord hates
divorce (Mal 2:14-16).
Divorce and Remarriage in the NT
 The NT focuses on the creation order when dealing with

marriage.
 Marriage is so important that it is compared to the relation
between Jesus and his church (Eph 5:22-33).
 Jesus performed his first miracle during a wedding (John 2:1-11).
Repeatedly he talked about issues related to marriage (Matt
15:19; 24:38; John 4:16-18; 8:3-11) and narrated parables in
which a wedding appeared (Matt 22:1-14; 25:1-13).
 But the NT is also familiar with divorce. Both Jesus and Paul
address this topic.
Jesus‘ Position
• Matt 5:31-32
• Matt 19:1-12
• Mark 10:1-12
• Luke 16:18
Paul’s Position
• Rom 7:2-3
• 1Cor 7
In the time of Jesus, divorce was taken lightly.

• The school of Hillel basically allowed as a reason for divorce
whatever a husband did not like about his wife.
• The school of Shammai allowed a husband to divorce his
wife only if she had committed some kind of sexual offense.
But this included a wife being seen in public with open hair
or with bare arms. According to Rabbi Meir it also included
an outgoing attitude toward slaves and neighbors, spinning
on the street, drinking eagerly on the street, and bathing
with men.
Divorce was seen as a privilege that God had given to Israel.
“According to rabbinic tradition Yahweh has said: ‘In Israel I

have given divorce, not have I given divorce among the
gentiles.’ Only in Israel ‘God has connected his name with
divorce.’”
Various Interpretations of the Divorce Passages
(1) Divorce is impossible even in the case of adultery.

Remarriage is unthinkable.
(2) Divorce is not possible except in the case of adultery.
However, even if one partner commits adultery and the
spouses are divorced, remarriage is not possible.
(3) Divorce is not possible except for sexual unfaithfulness

during the engagement period. If it is found that one
spouse was unfaithful during the time of engagement,
divorce as well as remarriage are permissible.
(4) Divorce is not possible except in the case of adultery. If
one spouse commits adultery and the spouses are
divorced, the partner who did not commit adultery may
remarry. However, reconciliation is preferable.
(5) Although Scripture is opposed to divorce, it is possible to

get a divorce. Reasons are not only adultery but also
abandonment by a spouse, abuse, violence, etc.
Remarriage is possible. Some suggest that the question of
who is guilty should not be discussed. Others suggest that
remarriage is always possible, at least under the
condition that the former spouses manifest a spirit of
forgiveness.
(6) It is claimed that Jesus’ original words did not contain the
exception clause. The exception clause is an addition of
the early church, which under the influence of the Holy
Spirit and the post-Easter Christ has actualized the
biblical text. Another actualization is found with Paul
(1Cor 7:12-15). Therefore, the Christian church has the
right not only to interpret but also to reinterpret
Scripture.
(7) The exception clause refers to incest only. Divorce is

possible only if a “marriage” exists which according to Lev
18 never should have been instituted, and if a believer and
an unbeliever are married and the unbeliever wants to get a
divorce. However, spouses who abuse their partners
verbally or physically, who are alcohol or drug addicts, who
are blasphemers, who love pleasures more than God, etc.
are hardly believers, even if they are baptized Christians.
They are to be avoided.
Divorce and Remarriage in Matt 19 - Context
Matt 19:3-9 JESUS‘ CONVERSATION WITH THE PHARISEES
Matt 19:10-15 Jesus and his disciples
Matt 19:16-22 JESUS’ CONVERSATION WITH THE RICH YOUNG RULER
Matt 19:27-20:16 Jesus and his disciples

 In Matt 19:5 Jesus talks about leaving father and mother as

soon as a man marries.
 In Matt 19:19 Jesus mentions the fifth commandment,
namely to honor father and mother.
 In Matt 19:29 disciples may be forced to leave father and
mother for Jesus‘ sake.
To leave father and mother in order to marry does not violate
the fifth commandment, neither does leaving father and
mother for Jesus’ sake. Indirectly marriage may be compared
with the relationship between Jesus and his disciples. Disciples
may have to leave relatives but not Jesus.
Matt 19:5, 19, 29 - Leaving relatives but not

one‘s spouse
Matt 19:9,18 - Interpretation of the seventh

commandment
Matt 19:3-10,13,
21-23, 25,27;
20:15 - Hardness of heart and evil eye
Hardness of Heart and Evil Eye
The phrase “hardness of hearts” was introduced by Jesus (19:8).

Does it refer to men that want to get a divorce for any reason or
women that persisted in practicing indecent behavior or to both
of them?
The Pharisees show clear evidence of hard hearts, because they
look for reasons that would allow them to get out of marriage
(19:3,7). When they think about marriage, only divorce comes
into their minds.
But even Jesus’ disciples have a hard time to accept Jesus’

teaching on marriage.
They suggest to stay single and not to marry if marriage is
indissoluble (19:10). They too cannot think of marriage in other
terms than divorce.
There hardness of hearts is manifested when they encounter the
children brought to Jesus in order to be blessed (19:13).
The rich young ruler as the rich in general suffer from hardness of
hearts. It is difficult for them to enter the kingdom of God (19:21-
23).
Again the disciples seem to favor those who do not make it into
the kingdom of God (19:25), and Peter’s question about the
reward of following Jesus may point to hardness of heart (19:27).
In the parable of the laborers in the vineyard (20:1-16) those who
have worked all day long have an evil eye.
Summary
 The relationship between Jesus and his disciples is compared
to the relationship between husband and wife (Matt 19:5;
19:29). It may be necessary to leave certain persons or goods
for Jesus’ sake.
 To follow Jesus does not mean to divorce one’s spouse.
Marriage is basically indissoluble (Matt 19:29).
Summary
 Matt 19:9 is part of Jesus’ exposition of the seventh
commandment. This commandment is binding and is not
depending on changing cultures.
 Matt 19:1-20:16 calls readers and hearers to repent from their
hardness of heart and an evil eye. Forget about the possibility
of divorce and appreciate the fantastic gift of marriage!
Matt 18:1 - Question of the disciples:

The greatest in the kingdom
Matt 18:2-20 - JESUS’ ANSWER: The little ones
Matt 18:21 - Question of Peter: Forgiveness
Matt 18:22-35 - JESUS’ ANSWER:

The unmerciful servant, forgiveness
Matt 18:1-35 JESUS’ DIALOGUE WITH THE DISCIPLES

(children, heart, kingdom of heaven)
Matt 19:1-9 Jesus’ dialogue with the Pharisees
Matt 19:10-15 JESUS’ DIALOGUE WITH THE DISCIPLES

(children, heart, kingdom of heaven)
Summary
 Matt 18 with its parallels in Matt 5:29-30 prepares the way for
the discussion of marriage, divorce, and remarriage in Matt 19.
 Disciples of Jesus are again called to turn away from their
hardness of hearts (Matt 18:35; 19:8). Instead of seeking
divorce, they are called to grant unlimited forgiveness (Matt
18:15-20).
 The church is asked to help. In some cases this requires church
discipline in order that brothers and sisters do not become
“lost sheep.”
Divorce and Remarriage in Matt 19 - Outline
1. Local frame and narrative frame (1-2)
2. Jesus’ dialogue with the Pharisees (3-9)

a. 1st question of the Pharisees (3) 
 Scene 1
b. 1st answer of Jesus (4-6) 
c. 2nd question of the Pharisees (7) 
 Scene 2
d. 2nd answer of Jesus (8-9) 
3. Jesus’ dialogue with the disciples (10-12)

a. 1st question of the disciples (10) 
 Scene 3
b. 3rd answer of Jesus (11-12) 
Divorce and Remarriage in Matthew 19
Matthew 19:3
By asking their question the Pharisees probably wanted to draw
Jesus into the controversy between the schools of Hillel and
Shammai.
Maybe they even hoped Jesus would touch on the case of Herod
being married to Herodias and make Herod his enemy (Matt
14:3-4).
Matthew 19:3
"Is it lawful for a man to divorce his wife for any and every
reason?“
In Matt 19:1-12 the issue of divorce and remarriage is

addressed from the male perspective. The husband can get a
divorce. The female perspective is presented in Mark 10:11-12
in addition to the male side.
Matthew 19:4-6
(1) Question: Have you not read ? (V. 4a)
(a) Quotation from Gen 1:27 (V. 4b)
(b) Quotation from Gen 2:24 (V. 5)
(2) Statement:
One flesh (V. 6a)
(3) Imperative: No divorce (V. 6b)

Matthew 19:4-6
Jesus answers with Scripture as was his custom. He uses a higher
authority than the interpretation of famous Rabbis.
"Have you not read that He who created them from the
beginning made them male and female.” This answer may
contain some rebuke. By concentrating on what is allowed and
what is forbidden and how to get rid of one’s wife tragically
Jesus’ adversaries do not recognize God’s wonderful gift of and
ideal for marriage.
Matthew 19:4-6
Jesus claims that God spoke saying: “For this reason a man shall
leave his father and mother and be joined to his wife, and the
two shall become one flesh.”
This is not evident in Gen 2:24. Jesus informs us that Gen 2:24 is
a direct word of God the Father. It rests on the highest possible
authority.
Matthew 19:4-6
The term “one” stresses union and unity. Two beings, a man and
a woman become one. Jesus clearly rejects homosexuality as
well as polygamy. The Hebrew text of Gen 2:24 does not contain
the numeral “two.”
Jesus emphasizes the idea of oneness by repeating it at the
beginning of verse 6. Then he comes to the conclusion: “What
therefore God has joined together, let no one separate.” God’s
intention is to join together in a lifelong union not to separate.
Jesus‘ First Answer

 Jesus points to Scripture.
 Scripture is normative. Jesus’ response is based on the
creation account.
 Jesus takes a clear stand against divorce. God has instituted
marriage. Humans are not allowed to divorce.
 Obviously, Jesus talks about marriage in general. God has
created man and woman and has joined them in marriage.
Every legitimate marriage is indirectly a joining together by
God.
Matthew 19:7
In their second question the Pharisees point to the authority of
Moses and the bill of divorce.
Having started in verse 3 with a question that alluded to Deut 24
and having received an answer that referred to Gen 1-2, they
now want to get an answer based on Mosaic legislation.
They claim that Moses has commanded divorce.
Matthew 19:8-9
Jesus defends Moses and surpasses the Rabbinic interpretation
of Deut 24:1-4.
Again Jesus returns to the creation account and denies divorce.
Man and woman are on the same level. Only porneia is accepted
as an exception.
Matthew 19:8-9
Jesus reminds the Pharisees that Moses has permitted divorce
but has not commanded it.
“The Pharisees introduced this teaching about compulsory divorce on the

grounds of adultery at this point in order to counter Jesus’ argument that
God wants marriage to be lifelong. . . . Jesus answered that Moses did not
‘command’ divorce, but he ‘allowed’ it. The implication is that even in a
case of adultery, divorce is not mandatory.” (Instone-Brewer, 143)
Matthew 19:8-9
“. . . but from the beginning it has not been this way.” Divorce is
not part of God’s plan. Jesus entire argument rests on the creation
account. Whatever marriage meant right from the beginning is
still valid and binding.
But creation account and Moses’ legislation are not in strict
contrast.
Matthew 19:8 - The Exception Clause
(1) “Whoever divorces his wife,

except for porneia,
(2) and marries another,
commits adultery.”
Divorce (1) and remarriage (2) are adultery (forth line). It can
be assumed that the exception clause found right between (1)
and (2) refers to both divorce and remarriage.
Matthew 19:9 – Porneia

The different aspects of porneia as found in both testaments
include prostitution, premarital sexual relations, adultery,
incest, and homosexuality, in short, sexual relations outside
of the marriage.
“Some have claimed that it covers a much wider area, including physical
abuse and even mental torture, so that Jesus specifically allowed divorce on
these grounds too. However, there is no evidence for this.” (Instone-Brewer,
156)
In Matt 19:9 the primary meaning of porneia may be adultery.
Keener’s Arguments in Favor of the Possibility of Remarriage

1. If the exception clause would not allow for remarriage but
for divorce only, it would not make much sense to mention it
at all.
2. The average Jew believed that the exception clause allowed
also for remarriage.
3. To deny the faithful partner the right to remarry may
contradict Jesus’ statements in Matt 9:13 and 12:7.
Matthew 19:9 –Committing Adultery

It was radical to Jewish ears to hear that a man would commit
adultery by remarrying after an invalid divorce. Technically a man
could not commit adultery
“by marrying an unmarried woman. He was allowed more than one wife, and
so it was no crime for him to remarry, even if his divorce to his first wife was
invalid. . . Jesus was making the point very strongly. He was saying not only
that polygamy was immoral but that it was illegal.” (Instone-Brewer, 151)
Matthew 19:10-12
Unfortunately, the disciples seem to take the position of the
Pharisees. Jesus responds:
 Jesus explains that indeed it is given to some to stay single
and they may be called to remain so.
 He enumerates three groups of “eunuchs.” The last group
may comprise people such as John the Baptist who remain
unmarried because of their calling.
 So in Matt 19:1-12 Jesus allows for two alternatives:
(1) to receive God’s good gift of marriage or
(2) to remain single for the sake of the kingdom of God.
It is important to personally discern God’s will for one’s life.
Summary
Jesus’ statements about divorce imply:
 Marriage is a divine institution, intended to be a lifelong
union between a man and a woman, a wonderful gift
 Polygamy and homosexuality are ruled out
 Divorce is not possible unless one spouse committed porneia
 Even then forgiveness should be sought and granted
 If a legitimate divorce has taken place, the person not
involved in porneia may remarry
 We should not allow hardness of heart to rule our lives
Divorce and Remarriage in Mark 10
Similarities and Differences between Mark 10 and Matt 19

 Matthew 19:1-12 and Mark 10:1-12 deal with the same
episode in the life of Jesus, although in its context Mark omits
several parables and the reference to church discipline.
 The passages have many things in common, e.g., themes,
structure, persons, vocabulary, concepts, and OT quotations.
 Jesus is clearly opposed to divorce in Mark as he is in
Matthew.
Major Differences between Mark 10 and Matt 19

 In Mark the initial question of the Pharisees is found in indirect
speech only and is more general than in Matthew.
 Pharisees and disciples fare better.
 The statement about divorce and remarriage addressed to the
Pharisees in Matthew is directed to the disciples only in Mark.
 The exception clause is missing in Mark.
 In Mark divorce can also be initiated by a woman.
Major Differences between Mark 10 and Matt 19

 The most important difference between Mark and Matthew is
the order of the arguments presented by Jesus. According to
Mark Jesus brought up Moses’ legislation on divorce (Deut
24:1-4) right away and responded to it immediately. Only later
did he use the creation argument.
How to Explain the Differences and Similarities?

 The Gospel writers may have had slightly different theological
emphases without having distorted Jesus’ message.
 They may have addressed somewhat different audiences.
Why Is there no Exception Clause in Mark?

In Mark the issue was how Jesus thought about divorce in general.
There was less interest in his adversaries and the Jewish view of
divorce as well as the reason for which one could get a divorce.
The real question for Mark may have been, How would Christians
who follow Jesus’ teachings relate to marriage and divorce? This
question may have influenced the portrayal of Jesus’ dialogue with
the Pharisees and may have led to the reversed order of the
argument.
Why Is there no Exception Clause in Mark?

Because of the inductive approach—Mark moved from details to
the principle—it was hardly possible to include the exception
clause. Once the overall principle was stated, it would have been
anticlimactic to introduce an exception. The exception clause was
neither necessary nor fitting.
This does not mean that Mark was not aware that Jesus had
formulated the exception clauses. The exception clause is assumed
in Mark.
A Case of Biblical Contextualization?

Matthew and Mark maintain the indissolubility of marriage and
portray the very same overall picture.
Details may have been adjusted to fit prevalent cultures. However,
the main message has remained the same in different settings.
While a point of contact between message and cultures must be
found, cultures have also to be confronted and judged by the
gospel. Contextualization must happen, but the biblical message
cannot be abandoned or domesticated. This is what we find in
Matthew and Mark. Mark is at least as clear as Matthew.
The saying in Matt 5:31-32 is part of Jesus’ Sermon on the Mount:
A. Frame (5:1-2)
B. Blessings (5:3-12) and transition (5:13-16)
C. Introduction of the law and the prophets (5:17)
D. Jesus and the relation to the law (5:17-48)
E. Jesus and the relation to the Father: true worship (6:1-18)
F. Jesus and relations to world and fellow humans (6:19-7:11)
G. Concluding statement: Law and prophets (7:12)
H. Warnings (7:13-28)
I. Frame (7:28-8:1)
Central topics are an emphasis on God as Father, the focus on the

law and the prophets and included in it the topics of righteousness
and the kingdom of heaven. Jesus is looking for a better
righteousness, a righteousness that respects the divine law and
prepares people for the kingdom of God, which is both present and
future.
This righteousness is an ethically and morally responsible lifestyle.

Its goal is to be perfect as the Father in heaven is perfect (Matt
5:48). Those who have a vibrant relationship with Jesus follow him
in radical discipleship and obedience (Matt 7:21).
In the Sermon on the Mount ethics, relationship with God, and

eschatology are fused.
As Jesus discusses the law, he does not abolish it but points out its
deeper meaning (Matt 5:17).
 The first two of the six so-called antitheses discuss in an
exemplary way the Decalogue. Jesus does not downplay the Ten
Commandment but rather intensifies them.
 However, he modifies the following Mosaic regulations and
 He rejects the unbiblical statement to hate one’s enemy (Matt
5:43).
He can and must to that because according to Second-Moses
typology he is the lawgiver par excellence.
The second and third antitheses are related through a common topic
and common vocabulary.
Adultery (Matt 5:27-30)

A. "YOU HAVE HEARD THAT IT WAS SAID:” Quotation from the Decalogue (Exod 20:14)
B. "But I say to you everyone who" looks lustfully
C. Two examples with two imperatives and warnings concerning hell
Divorce (Matt 5:31-32)

A. "IT WAS SAID:” Quotation from Deut 24:1
B. "But I say to you everyone who" gets a divorce and remarries . . .
The first issue deals with external stimuli which are followed up
internally—sins of the mind.
The second issue relates to the action that arises from thoughts—
sinful acts.
While both sins of the mind and sinful acts weigh heavily, lustfully
coveting a woman is declared adultery but does not seem to be
grounds for divorce. Jesus uses different terms (moicheuō vs.
porneia). It seems that the two terms were chosen deliberately.
While in Matt 5:28 adultery happens “in one’s heart,” in Matt 5:32
adultery is committed physically.
Both problems are sin, however, the difference in extent demands
different consequences.
 In the first case sinners are asked to judge themselves, before
God judges them in the final judgment (verses 29-30).
 In the second case judgment of overt moral misconduct of
believers is the responsibility of the church (1Cor 5:12-13) in
conformity with the Lord of the church (Matt 18:18-20).
Matthew 5:31
Jesus takes up the practice of giving one’s wife a certificate of
divorce (Deut 24:1). Even in the OT divorce was only an option, not
a necessity.
Jesus encourages spouses to be reconciled when problems arise.
The principle of forgiving is found in in the Lord’s Prayer and the
saying following directly the Lord’s Prayer and is also applicable to
spouses (Matt 6:12,14-15).
Matthew 5:32
Divorce is not an option for Jesus. Marriage is a lifelong union. Even
divorce does not change it.
Whoever divorces his wife is responsible for her committing
adultery—probably by marrying again. Writing a certificate of
divorce does not free the husband of his responsibility.
If he tries to get rid of this wife through divorce, he still remains
bound to her before God. Whoever marries a divorced woman
commits adultery.
Matthew 5:32
Jesus knows one exception. The exception clause here his similar to
the one in Matt 19:9.
Only a divorce not based on porneia makes the husband
responsible for his wife committing adultery. Also marrying a
woman that is illegitimately divorced makes him an adulterer.
A new connection is adultery, if the first marriage is not divorced on
biblical grounds.
Divorce and Remarriage in Luke
Context
The passage that contains Luke 16:18 is directed against the
greediness and self-righteousness of the Pharisees (verses 14-15).
Beginning with verse 16 the law is emphasized. Verse 17 forms a
parallel with Matt 5:18. The permanence of God’s law is
demonstrated by the statement on divorce - Luke 16:18.
In this passage Jesus unmasks the Pharisees who claim to keep the
law and yet miss its meaning, nature, and content.
Textual Analysis
Luke 16:18 consists of three parts. It looks like a combination of
Matt 5:32 and Matt 19:9 and stresses the lifelong permanence of
marriage.
The exception clause is not mentioned, however, the close relation
to the two passages in Matthew suggests that it is assumed.
Textual Analyses
In Luke’s context it does not make much sense to mention an
exception clause. While the Pharisees emphasized the law, they
seem to have taken lightly divorce. The introduction of an exception
clause would have considerably weakened Jesus’ argument against
the Pharisees.
Divorce and Remarriage in the Gospels
Results
1. When God constituted marriage is was intended to be a lifelong
union between one man and one woman in which the two
compliment each other and contribute to the well being of each
other. The ideal of marriage allows for the comparison of
marriage with Jesus and his church.
2. Jesus has reinforced the permanence of marriage. Mark and
Luke emphasize this fact without mentioning an exception.
Results
3. Divorce destroys what God has joined together and is against his
will. If a divorce takes place anyway, there are only the options to
stay single or be reconciled. Obviously, the first marriage stays
intact even despite divorce.
4. A person who gets a divorce for reasons other than fornication
and remarries, commits adultery and violates God‘s laws. This is
also true for someone who marries a divorced person, if this
person is not divorced on grounds of porneia by the spouse.
Results
5. If a spouse is guilty of sexual unfaithfulness, the other spouse
who was not involved in such an act may get a divorce. However,
even in this case the ideal is reconciliation.
6. The two exceptions for divorce, porneia and divorce by an
unbelieving spouse (1Cor 7) are different. Only in the first case
can the spouse who was not involved in adultery request a
divorce. In the other case, the believing partner is passive.
Therefore, the only reason for which a church member can
divorce his or her spouse is fornication.
Results
7. In the two cases mentioned, not only divorce is possible—as
tragic as that is—but the faithful partner may remarry.
8. When a marriage falls apart, the church is always affected.
Therefore, the church must apply preventive care in order to
hinder spouses from getting divorced, and it must react in a
balanced and biblical way. Not to react at all may be
irresponsible. The goal of the church‘s involvement must be to
help the sinner, to bring about healing, and to assist those who
otherwise may get lost. This may include church discipline.
Results
9. All believers are called to turn away from hardness of hearts, to
work on their marriages, to grant forgiveness and a new
beginning, and to set an example of what a Christian marriage is
all about.
10. Where conditions are unhealthy, the Christian solution is to
change the conditions, not the spouse. Even in cases that seem
to be hopeless, we remember that the Lord who has risen from
the dead can also resurrect dead marriages to new life.

Divorce and Remarriage in The Gospels: Ekkehardt Mueller, TH.D., D.Min

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Divorce and Remarriage

Ekkehardt Mueller, Th.D., D.Min.

Divorce, remarriage, the breakdown of families, and related

Instituted by God marriage is anchored in the creation account

In the Old Testament divorce is mentioned quite seldom.

According to Scripture the only reason for divorce was “something

Example of a Certificate of Divorce

The OT did not prescribe the issuing of a certificate of divorce in

The certificate of divorce was supposed to hinder the husband to

Remarriage is not discussed extensively in the OT. A prohibition of

 The NT focuses on the creation order when dealing with

In the time of Jesus, divorce was taken lightly.

Divorce was seen as a privilege that God had given to Israel.

“According to rabbinic tradition Yahweh has said: ‘In Israel I

Various Interpretations of the Divorce Passages

(1) Divorce is impossible even in the case of adultery.

Various Interpretations of the Divorce Passages

(3) Divorce is not possible except for sexual unfaithfulness

Various Interpretations of the Divorce Passages

(5) Although Scripture is opposed to divorce, it is possible to

Various Interpretations of the Divorce Passages

Various Interpretations of the Divorce Passages

(7) The exception clause refers to incest only. Divorce is

Matt 19:3-9 JESUS‘ CONVERSATION WITH THE PHARISEES

Matt 19:10-15 Jesus and his disciples

Matt 19:16-22 JESUS’ CONVERSATION WITH THE RICH YOUNG RULER

Matt 19:27-20:16 Jesus and his disciples

 In Matt 19:5 Jesus talks about leaving father and mother as

Matt 19:5, 19, 29 - Leaving relatives but not

Matt 19:9,18 - Interpretation of the seventh

Hardness of Heart and Evil Eye

The phrase “hardness of hearts” was introduced by Jesus (19:8).

Hardness of Heart and Evil Eye

But even Jesus’ disciples have a hard time to accept Jesus’

Hardness of Heart and Evil Eye

Matt 18:1 - Question of the disciples:

Matt 18:2-20 - JESUS’ ANSWER: The little ones

Matt 18:21 - Question of Peter: Forgiveness

Matt 18:22-35 - JESUS’ ANSWER:

Matt 18:1-35 JESUS’ DIALOGUE WITH THE DISCIPLES

Matt 19:1-9 Jesus’ dialogue with the Pharisees

Matt 19:10-15 JESUS’ DIALOGUE WITH THE DISCIPLES

1. Local frame and narrative frame (1-2)

2. Jesus’ dialogue with the Pharisees (3-9)

3. Jesus’ dialogue with the disciples (10-12)

In Matt 19:1-12 the issue of divorce and remarriage is

(3) Imperative: No divorce (V. 6b)

Jesus‘ First Answer

“The Pharisees introduced this teaching about compulsory divorce on the

Matthew 19:8 - The Exception Clause

(1) “Whoever divorces his wife,

Matthew 19:9 – Porneia

Keener’s Arguments in Favor of the Possibility of Remarriage

Matthew 19:9 –Committing Adultery

Similarities and Differences between Mark 10 and Matt 19

Major Differences between Mark 10 and Matt 19

Major Differences between Mark 10 and Matt 19

How to Explain the Differences and Similarities?

Why Is there no Exception Clause in Mark?

Why Is there no Exception Clause in Mark?

A Case of Biblical Contextualization?

The saying in Matt 5:31-32 is part of Jesus’ Sermon on the Mount: