Divorce And Remarriage: A Biblical And Theological Examination

 

Emmanuel Mihiingo Kaija, Senior Pastor, Uganda Assemblies Of God

 

Abstract

 

Divorce and remarriage remain among the most theologically contested and pastorally delicate subjects within Christian doctrine. While the sacredness of marriage is universally affirmed in Scripture, human brokenness has made divorce a tragic yet present reality within communities of faith. This paper explores the biblical foundations, theological perspectives, and pastoral implications of divorce and remarriage, particularly through the Pentecostal lens and African socio-cultural realities. It aims to balance the sanctity of the marital covenant with the redemptive possibilities found in Christ’s grace. By integrating Scripture, scholarly thought, real-life ministry experience, and contextual analysis, the study seeks to guide Spirit-led pastoral care that honors both truth and compassion.

 

Introduction

 

Marriage is God’s covenant gift to humanity—a reflection of divine intimacy and a foundation of human society. From the Edenic union of Adam and Eve to the eschatological vision of the Marriage Supper of the Lamb, Scripture exalts the marital bond as sacred and lifelong. Yet, like Eden itself, marriage has been marred by sin. Divorce, though not part of God’s original design, has emerged as a pastoral reality the Church must address with both conviction and compassion. As Timothy Keller notes in The Meaning of Marriage, “Marriage has the power to set the course of your life as a whole… and yet it is also one of the most difficult and complex relationships we will ever engage in” (Keller, 2011, p. 15). The question, then, is not simply whether divorce and remarriage are permissible, but how the Church can remain faithful to God’s truth while ministering healing to the brokenhearted. This paper seeks to examine the biblical teachings, theological positions, and African pastoral challenges surrounding this issue, offering a Spirit-led response grounded in Scripture and seasoned with grace.

 

Biblical Foundations

 

The Old Testament provides the first insights into divorce, notably in Deuteronomy 24:1–4, where Moses permits a man to issue a certificate of divorce in cases of “some indecency.” This was not divine endorsement but rather legal regulation intended to protect women from exploitation and societal shame. As Christopher Wright observes in Old Testament Ethics for the People of God, “Deuteronomy does not command or approve divorce; it simply acknowledges its reality and attempts to regulate it with justice” (Wright, 2004, p. 334). The prophets later reaffirm God’s disdain for covenant-breaking, as seen in Malachi 2:16, where Yahweh declares, “I hate divorce.” Yet even God, through prophetic imagery, is described as issuing a “certificate of divorce” to unfaithful Israel in Jeremiah 3:8, highlighting the grievous, yet at times unavoidable, rupture of relationship due to persistent betrayal.

 

Jesus addresses the issue in the New Testament with both authority and pastoral depth. In Matthew 19:3–9, when questioned about lawful divorce, He redirects the conversation to creation, affirming, “What God has joined together, let no one separate.” He establishes the divine ideal of marital permanence, rooted in Genesis 2:24. However, He introduces an exception clause: divorce is permissible in cases of porneia—a term that includes sexual immorality, adultery, and incest. Craig Keener elaborates in Matthew: “Jesus permitted divorce in cases where the marital bond had already been broken through unfaithfulness. He was not legalizing divorce, but recognizing covenant fracture” (Keener, 1999, p. 479). The Gospels of Mark and Luke do not include this clause, suggesting a more rigid view for their respective Gentile audiences. Nevertheless, a harmonized reading supports a balanced understanding: divorce is neither encouraged nor ideal but permitted in cases of severe covenant violation.

 

Paul’s teaching in 1 Corinthians 7 reflects a pastoral sensitivity to real-life challenges. He reaffirms Jesus’ call to marital fidelity in verses 10–11, yet introduces what is commonly referred to as the Pauline Privilege in verse 15: if an unbelieving spouse chooses to abandon the believing partner, the believer is “not under bondage in such cases.” Gordon Fee, in his commentary The First Epistle to the Corinthians, writes, “Paul’s counsel is deeply pastoral. He is not laying down law but offering redemptive wisdom for wounded saints” (Fee, 1987, p. 310). His focus is not legalism but peace, urging the church to discern the Spirit’s leading in each unique situation.

 

Theological and Ethical Perspectives

 

Three primary theological views have emerged concerning divorce and remarriage: the permanence view, the exception view, and the redemptive view. The permanence view, championed by the Roman Catholic Church and some conservative Protestant denominations, holds that marriage is indissoluble except by death. Based on texts such as Mark 10:11–12 and Romans 7:2–3, this position regards any remarriage after divorce as adulterous. While this view strongly upholds the sanctity of marriage, it has been criticized for its pastoral rigidity, particularly in cases involving abuse or abandonment. David Instone-Brewer challenges this perspective in Divorce and Remarriage in the Church, stating, “We must ask if upholding the ideal should ever crush the individual” (Instone-Brewer, 2003, p. 42).

 

The exception view, embraced by many evangelicals, permits divorce in cases of marital unfaithfulness (Matthew 19:9) and abandonment (1 Corinthians 7:15), and allows remarriage thereafter. This position attempts to hold the line between covenantal fidelity and human brokenness. It recognizes that while divorce is tragic, it may be justifiable when the marital bond is violated beyond repair. For example, a Christian woman in Jinja, Uganda, whose husband was repeatedly abusive and unrepentant, was granted pastoral approval for divorce and eventual remarriage. The church leadership, applying the exception view, concluded that her dignity and safety were more aligned with God’s justice than a legalistic insistence on marital permanence.

 

The redemptive view, most common in Pentecostal and Charismatic traditions, emphasizes God’s power to restore broken lives, including those who have experienced divorce. It sees remarriage as a possibility not merely permitted, but sometimes divinely blessed, following repentance and spiritual renewal. In this view, pastors and churches are urged to walk alongside individuals, offering healing, deliverance, and hope. As seen in Jesus’ encounter with the woman at the well (John 4), who had multiple failed marriages, Christ does not reject her—but transforms her into an evangelist. This model prioritizes transformation over condemnation and recognizes that the Holy Spirit often brings beauty from ashes. Pentecostal theologian Mark Cartledge affirms, “Redemptive theology does not diminish sin, but it proclaims that grace has the last word” (Practical Theology, 2008, p. 76).

 

Contextual Applications in African Pentecostalism

 

African societies often embed marriage within wider communal, economic, and spiritual frameworks. Practices such as bride-price, family negotiations, and clan obligations mean that marital breakdown affects not only the couple but extended families. In such settings, divorce may lead to social isolation, especially for women. According to UNICEF (2022), over 65% of divorced women in East Africa suffer economic decline within one year of separation. Cultural stigmas further compound their suffering, often barring them from church leadership or full fellowship.

 

In Pentecostal churches across Uganda, Kenya, and Nigeria, pastors regularly encounter cases involving domestic violence, infertility, forced polygamy, and abandonment. One Ugandan pastor reported during a 2023 conference that “in our slum communities, we see women abandoned with children while their husbands remarry in secret. If we do not offer grace, we become judges, not shepherds.” Pentecostal spirituality, with its emphasis on the Holy Spirit, healing, and restoration, provides a powerful theological framework to respond to these cases. Deliverance ministries and pastoral counseling, when practiced biblically, can bring freedom and new beginnings to those scarred by failed marriages.

 

Nevertheless, Pentecostal churches must guard against superficial counsel. Spirit-led discernment, biblical literacy, and training in pastoral care are essential to ensure that restoration does not become permissiveness. A redemptive view does not trivialize sin but treats each case as a sacred story of pain, prayer, and possibility. Churches must offer premarital education, marriage enrichment programs, and post-divorce recovery ministries to uphold both the holiness of marriage and the healing heart of God.

 

Conclusion

 

Divorce and remarriage are deeply theological issues—where doctrine meets dust, and Scripture wades into the sorrow of shattered vows. The Bible upholds marriage as sacred, lifelong, and reflective of Christ’s covenant with the Church. Yet it also offers provisions for divorce when the covenant is violently broken—whether by infidelity, abuse, or abandonment. The Church, especially within African Pentecostal contexts, must balance this truth with a commitment to redemptive grace. Legalism can crush the wounded, while unchecked permissiveness dishonors the covenant.

 

In a world where marriages falter under pressure, the Church must remain a prophetic community of hope and healing. Jesus never condemned the broken; He restored them. His truth was never without grace, and His grace never without truth. As shepherds and theologians, we are called to reflect that same Spirit—to uphold covenant, embrace compassion, and offer redemption to all who seek it.

 

References

 

Cartledge, M. (2008). Practical Theology: Charismatic and Empirical Approaches. Wipf and Stock.

 

Fee, G. D. (1987). The First Epistle to the Corinthians. NICNT.

 

Instone-Brewer, D. (2003). Divorce and Remarriage in the Church: Biblical Solutions for Pastoral Realities. Paternoster.

 

Keller, T. (2011). The Meaning of Marriage. Dutton.

 

Keener, C. (1999). Matthew. InterVarsity Press.

 

UNICEF. (2022). Marriage and Divorce Trends in East Africa.

 

Wright, C. J. H. (2004). Old Testament Ethics for the People of God. IVP Academic.