The "Exception Clause"

"The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."  (Matthew 19:3-9)

Some people believe, and teach, that divorce is acceptable if one of the spouses is unfaithful in the marriage relationship.  For justification, these same people would use this passage, because Jesus said "...Except it be for fornication."  However, is the Lord truly saying that we can get a divorce if our spouse is not faithful?  If He is saying that, then why is this important clause omitted from the parallel accounts found in Mark 10:2-12 and Luke 16:18?

Matthew's Gospel is written primarily for a Jewish audience; therefore, proper interpretation of the book requires a basic understanding of Jewish laws and customs during the time of Christ.  A Jewish man and woman were considered legally married when they became engaged.  From the time of the engagement to the time of consummation was known as the betrothal period.  If either party were unfaithful during this time, it was considered to be an act of betrayal to the other.  Notice that the Lord did not use the term adultery but rather He used the term fornication, which is broader in scope.  If the prospective bride committed fornication with another during this period, she could be put away or divorced, and according to Deuteronomy 22, the bridegroom could have her stoned.

Likely, this is the scenario with which Joseph was faced when he thought that Mary had turned aside to another man during their betrothal period (Matt. 1:18, 19).  He thought she had committed fornication, but he couldn't bring himself to have her executed or publicly disgraced.  In fact, many of the Jews believed that Mary had committed fornication and from this Christ was born (J. 8:41).  That stigma apparently stayed with her.

With these things in mind, the Lord seems to be saying that the marriage may be broken off if the prospective spouse is found unfaithful; however, once the marriage is official, the spouse who divorces the other and remarries has committed adultery.  

Mark's Gospel is directed more toward a Gentile Roman audience, so Mark includes the sin of a woman divorcing her husband, something allowed under Roman, not Jewish, law.  Mark says, "And if a woman shall put away her husband, and be married to another, she committeth adultery."  

Without the "exception clause," we are left with the simple conclusion that marriage is for life.  If a man and woman get divorced and either one of them remarries, that person commits adultery in the eyes of the Lord.

With that said, if two people remarry after one or both have been divorced, the answer is not to get divorced again but rather to live for Christ with all their strength.  God can take broken pieces and put them together again.  Yet, this doesn't mean that people should condone divorce and remarriage simply because they have been touched by it.  Instead, they should acknowledge and bow their knees to what God has said.