Divorce in the Bible

Marriage and the Bible: Understanding the Concept

In ancient Israel, marriage was largely a social construct arranged between parents for their children -- divorce was possible but largely for the very rich, and even the Old Testament presumption was that marriage was a lasting, lifelong covenant (Elwell 1996: 346). The custom of marriage was often that of a "family" affair, with the parents governing the union rather than the personal will of the participants (Elwell 1996: 740). Today, marriage is largely considered a matter of personal choice without theological significance, much less an analog to the relationship of humanity and God (Elwell 1996:743). Although some aspects of the modern conception of marriage may seem to have positive benefits, in terms of its stress upon the spiritual bonds between individuals rather than social needs, the Biblical concept of marriage as that of a permanent union that cannot be dissolved because of its spiritual as well as social and personal components has been lost in many respects. Love is more than a physical act (Elwell 1996: 708).

In modernity, the New Testament concept stresses the eternal and unalterable nature of marriage, in contrast to the modern view which sees marriage as a legal bond that can be dissolved with the proper protocols, if one or more of the two parties differ in the slightest respect. One of the most oft-quoted New Testament Biblical passages in regards to marriage is that of Paul's comment that it is "better to marry than to burn" (1 Corinthians 7:9). This implies that celibacy and a life completely focused on God is superior, but the marital context provides relief from ungoverned sexual urges. Unmarried sexuality is considered fornication, unlike sexual congress within a marital context (Elwell 1996: 462)

The Biblical teachings on divorce differ slightly between the Old and New Testaments: in some passages in Deuteronomy 21, it is suggested that divorce is allowed in circumstances such as uncleanliness (otherwise known as adultery) but the requirements are far more stringent than in the instance of today's laws (Elwell 26-27). In modern secular contexts, it is considered acceptable to divorce, especially in the context of what is seen as a youthful mistake, while the Biblical construct stresses the nature of marriage as a union before God that cannot be broken through secular, transient, earthly actions (Elwell 1996: 1007). Marriage is considered a sacrament, and like other sacraments, cannot be broken in the some Christian traditions and is still regarded as such in many denominational contexts such as Roman Catholicism (Elwell 345). However, in other Christian religious contexts "let it be granted that there are many for whom the experience of a second start has also been an expression of forgiveness from God and a renewed awareness of the need for and resources for his grace" (Elwell 1996: 1008). This strikes a balance between the modern attitudes towards "starter" marriages which are entered into in a thoughtless manner, stresses the need to work through difficulties with pastoral counseling, but also does not take a completely unbending and unyielding attitude to the fallible nature of the human condition on earth.

The concept of unbroken sacramental marriage was a critical issue for the Reformation Protestant reformers, who pointed out that a rigid attitude towards divorce was actually causing more hypocrisy and sinful behavior than allowing it in some extraordinary circumstances such as when adultery or cruelty was occurring. "They objected to the [Catholic] annulment procedures were bringing the divine ideal of marriage into disrepute" (Elwell 1996: 345). One attitude more commonly adopted today is to regard the need for a second union as the result of kind of past sin but also as a result of God's forgiveness and potential for renewal.