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Paul even reinforces his thought in 7:26–28: "I think that, in view of the impending crisis, it is well for you to remain as you are. Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. But if you marry, you do not sin, and if a virgin marries, she does not sin." More literally rendered, Paul does not say "are you free," he says, "are you freed," meaning, someone who has been freed from a marriage, namely, someone who was married and divorced. Paul prefers they remain single because of the suffering of this age, but if they marry, according to verse 28, they do not sin.

In sum, Paul adds one more possible reason for a valid divorce: the desertion of a marriage by an unbelieving partner. In such a case, while the Christian spouse should not be eager to divorce, still, if he or she is a victim of divorce, he or she may remarry.

"The husband of one wife"
Finally, Paul makes some remarks about the nature of marriage in his pastoral letters that reflect on the issue of divorce and remarriage. In both 1 Timothy 3:2 and in Titus 1:6, Paul stipulates that bishops (1 Timothy) and elders (Titus) should be "married only once" or "the husband of one wife." These verses have led many Christian organizations to disqualify potential leaders who have ever been divorced. But I doubt that this is even near what Paul is thinking.

First, he may be referring to polygamy. While having multiple wives was against Roman law, still, it was legal in Palestinian Judaism even though monogamy was the norm. Jewish oral tradition, in fact, justifies having 18 wives. Thus, Paul may be saying that these Christian leaders must have "just one wife."

Second, evidence from Greco-Roman society indicates that some men did have concubines even though they were illegal in both Greek and Roman society. Paul may be making it absolutely clear: Christian men must be pure and moral in their marital relations. He is looking for leaders with stable family lives.

The New Testament, therefore, tells us that marriage is to be seen as a divinely instituted relationship between a man and a woman. It should be monogamous and permanent. However, there are two exceptions where divorce is valid: when a spouse is unfaithful and when an unbelieving spouse deserts the marriage. In each case, the marriage is dissolved and the innocent partner is free to remarry.

Divorce is the tragic result of what be comes of humanity as it wrestles with sin and brokenness. Whenever a marriage fails, we should mourn it as tragic. But there should be no error so grave that it cannot be forgiven; no mistake beyond the reach of grace.

Likewise, our God is a God of renewal and restoration. In some cases, this means restoring a marriage to its original partnership. In other cases—and I can think of many—it means that remarriage is an opportunity for renewal and new hope. This is why churches and Christian institutions are mistaken when they indiscriminately deny the possibility of leadership positions or remarriage after men and women have divorced. Such a position denies not only the spirit of Jesus' ministry but also misunderstands the grace of God in a broken world.

By Gary M. Burge, professor of New Testament at Wheaton College and Graduate School. Send questions for Directions to Christianity Today, 465 Gundersen Dr., Carol Stream, IL 60188; or to cteditor@christianitytoday.com.

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October 4 1999, Vol. 43, No. 11