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Divorce: (Heb. כְּרִיתוּת kěrîṯūṯ; Gr. ἀπολύω apolyō) Divorce in biblical terms is the formal ending of a marriage by legal means. The practice of divorce is mentioned in both the Old and New Testaments, with differing regulations, implications, and ethical considerations. The fundamental principle, however, is that divorce was not part of Jehovah’s original design for marriage (Gen. 2:24; Matt. 19:4-6).

Old Testament Background

In the Old Testament, the Hebrew term for divorce is kěrîṯūṯ, which essentially means “a cutting off,” highlighting the concept of separation. The Mosaic Law permitted divorce, but it was heavily regulated to protect the vulnerable party, generally the wife (Deut. 24:1-4). The Law stipulated that a man who wanted to divorce his wife should provide her with a “certificate of divorce.” This certificate confirmed her eligibility for remarriage, thus providing her with a certain degree of social and economic security. This stipulation was a concession by Jehovah to the “hardness” of human hearts (Matt. 19:8).

New Testament Teachings

Jesus, in the New Testament, underscores that divorce was not part of God’s original plan for marriage. He emphasizes the permanence of the marital bond, citing the Genesis account (Matt. 19:4-6; Mark 10:6-9). The Greek term apolyō is used in this context, which means to “release” or “dismiss.” Jesus adds an exception clause for divorce, stating that the only valid reason for divorce is sexual immorality (Matt. 5:32; 19:9). Jesus confronts the Pharisaic interpretations of the Mosaic Law on divorce, which had become lax and even abusive, allowing men to divorce their wives for trivial reasons. Thus, Jesus refocuses the understanding of divorce onto the weightier matters of marital fidelity and ethical integrity.

Pauline Extension

The Apostle Paul provides an additional perspective in 1 Corinthians 7:12-15. While Paul is in a different historical and cultural context, dealing with a mixed marriage of a believer and an unbeliever, he does not undermine the teachings of Jesus. Rather, he extends the divine counsel to suit the particular needs of a first-century Christian community. He advises that if an unbelieving spouse is willing to stay in the marriage, then divorce should not be pursued. But if the unbelieving spouse insists on leaving, Paul states that the believing partner is “not under bondage in such cases,” thereby allowing the possibility of divorce in this specific situation.

Objective Historical-Grammatical Interpretation

Understanding the concept of divorce in the Bible requires an objective historical-grammatical method of interpretation. While the Mosaic Law permitted divorce for certain reasons, these were not in line with Jehovah’s original design but were concessions. Jesus, then, redirects the focus to the inviolability of the marital bond, with an exception for sexual immorality. Paul, in a different but equally inspired context, allows for divorce if an unbelieving spouse insists on it. None of these teachings are contradictory but must be understood within their specific contexts.

Ethical and Theological Implications

Divorce has serious ethical and theological implications. As the dissolving of a union that Jehovah initially intended to be permanent, it represents a deviation from the divine standard. Nevertheless, God’s regulations aim to protect the vulnerable and maintain social and ethical integrity. The New Testament extends this concern into the newly formed Christian communities, advising them on how to navigate the complexities of marriage, especially in the case of mixed faiths.

Conclusion

In summary, divorce is permitted in both the Old and New Testaments but is never endorsed as an ideal. It was allowed under the Mosaic Law as a concession to human sinfulness and regulated to provide some protection for women. Jesus refines and re-emphasizes Jehovah’s original intent that marriage is to be a permanent union, except in cases of sexual immorality. Paul further extends the understanding of divorce to include instances where an unbelieving spouse leaves the marriage, allowing the believing spouse to live in peace. The divine counsel on divorce is not monolithic but is adaptable to different contexts and situations, without ever compromising the original, divine intent for marriage.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).