REMARRIAGE

By Al Thomas
All Bible quotations are from the King James Version.

PART ONE
The Preacher Makes His Case
Years ago, I used to listen to a preacher who had a weekly shortwave radio program (I will refer to him as "the preacher" since I don't remember his name). During one of his programs, the preacher taught that, in essence, we have one opportunity to be married; unless, we are the victim of adultery or widowhood. Anyone who gets remarried for any other reason is living in sin, and will be punished with everlasting damnation.
As proof of his contention, the preacher offered the following verses (vss): II Corinthians 6:14 . . . be not unequally yoked . . . Malachi 2:16 The Lord Hateth putting away . . . Matthew 5:31,32; 19:9 I Corinthians 7:12-15 (but, he did not mention vss 27,28). Next, I will try to examine these vss in some detail.
II Corinthians 6:14 . . . be not unequally yoked . . . If you will read from II Corinthians 6:14 to the end of the chapter (vs 18), you will see that no mention is made of remarriage specifically. But, the expression yoked is sometimes used to signify marriage; nonetheless, even then it would mean "don't marry a nonbeliever." Thus, I don't see how it has direct bearing on the subject we are considering.
Malachi 2:16 The Lord Hateth putting away . . . This vs certainly discourages divorce, but it does not directly outlaw remarriage for any reason other than adultery or widowhood. Especially, considering it was written before the New Testament , and a writ of divorcement was allowed under Old Testament law (see below Matthew 5:31 and 19:3,7,8). Of course, Jesus Christ has the legal authority, and power, to alter or repeal any law according to his own good pleasure. Because, He is God.
The following vss form the core of the preacher's contention:
Matthew 5:31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: (32) But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. Matthew 19:3 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? (4) And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, (5) 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? (6) Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. (7) They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? (8) 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. (9) 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. In which the only exception the text gives that allows remarriage is fornication.
Though he did not mention them, the following are some vss that, by means of repetition, reinforce the preacher's argument: Luke 16:18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery. Mark 10:11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. (12) And if a woman shall put away her husband, and be married to another, she committeth adultery....
And finally, the following vss were quoted to help make the preachers case: 1Corinthians 7:10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: (11) But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. (12) But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. (13) And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. (14) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (15) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. Later in this article, I will make the case that vs (15) might allow for remarriage on the grounds of abandonment.

-My Rebuttal Begins-
(Avoiding Sexual Sins)
Matthew 19:10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. (11) But he said unto them, All men cannot receive this saying, save they to whom it is given. (12) For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.
Even though Matthew 19:10-12 (see above) refers specifically to eunuchs, the theme of ability to avoid sexual sin is in agreement with the following vss which are attributed to the Apostle Paul. 1Corinthians 7:1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. (2) Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. (3) Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. (4) The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife. (5) Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. (6) But I speak this by permission, and not of commandment. (7) For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. (8) I say therefore to the unmarried and widows, It is good for them if they abide even as I. (9) But if they cannot contain, let them marry: for it is better to marry than to burn. First Corinthians 7:5 might be in reference to the menstrual cycle. Leviticus 20:18 And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. (Though, obviously, that is not the only reason to defraud temporarily.)
I continue my analysis of 1 Corinthians 7: In this chapter, it seems to me, that vs 6 is pivotal. For vs 2 says, . . . to avoid fornication, let every man have his own wife, and let every woman have her own husband. Then vs 6 says, But I speak this by permission, and not of commandment. Verse 7, For I would that all men were even as I myself (celibate). Verse 8 refers the permission of vs 6 & 9 to . . . unmarried and widows . . . . (One might assume that the abandoned and the incompatible would have permissin also [example: annulment for incompatibility Deuteronomy 21:10-14].)
And again, 1 Corinthians 7:36 is related to the concept of avoiding sexual sins. 1Corinthians 7:36 But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
Finally, next are the two vss which I previously noted because the preacher conveniently failed to mention them. 1Corinthians 7:27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. (28) But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

The Kicker
The vs 1 Corinthians 7:27 . . . seek not to be loosed . . . is Strong's 3089. Loo'-o; a primary verb; to "loosen" (liturally or figuratively):- break (up), (un)loose. Compare 4486. 4486 to "break" "wreck" or "crack". 1 Corinthians 7:27 Art thou loosed from a wife? is Strong's 3080. Loo'-sis; from 3089; a loosening, that is (specially) divorce:- to be loosed. (3080 is only used once in the Bible). It says in 1 Corinthians 7:27 . . . seek not a wife . . . is Strong's 2212. dzay-teh'-o', of uncertain affinity; to seek (literally or figuratively);specially (by Hebraism) to worship (God), or (in a bad sense) to plot (against life) . . . compare 4441.
NOTE: I Corinthians 7:28 is, in my estimation, the kicker. But and if thou marry, thou hast not sinned . . . . This is not another exception in addition to those previously mentioned. It seems to me to be permission to remarry without an exemption.
Remember the end of vs. 27 art thou loosed (divorced) from a wife? seek not a wife. Then the very next sentence which continues the same line of thought says: vs. 28 But and if thou marry, thou hast not sinned . . . . If nothing else, those two vss seem to allow for remarriage under less than optimum circumstances. Though with a great deal of reservations and caution. In vs. 28 the caution being expressed by the words . . . nevertheless such shall have trouble in the flesh: but I spare you. In Strong's spare is: 5339. fi'-dom-ahee; of uncertain affinity; to be chary ("chary" = adj., to be wary or cautious) of, that is (subjectively) to abstain or (objectively) to treat leniently:- forbear spare. Subjective = comes from a person's mind (thoughts, emotions). Object = who or what is being acted upon. So, in vs 28 the word spare probably means "cautiously or lenient."
For the sake of brevity, it seems to me, that 1 Corinthians 7:29-35 admonishes against distractions, "various things that take the focus of our lives away from the Lord." 1Corinthians 7:29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; (30) And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; (31) And they that use this world, as not abusing it: for the fashion of this world passeth away. (32) But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: (33) But he that is married careth for the things that are of the world, how he may please his wife. (34) There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. (35) And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

The Preacher's Final Argument
The following vss were also represented as another commandment against divorce: 1Corinthians 7:12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. (13) And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. (14) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (15) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
Yet, note above that vs (12) says, . . . and she be pleased to dwell with him . . . and vs (13) says, . . . and if he be pleased to dwell with her . . . which seems to imply that the believers have a choice in the matter. Especially when we consider vs (15) which says, A brother or a sister is not under bondage in such cases . . . . It could be that the preacher only paid attention to (12) . . . let him not put her away . . . and (13) . . . let her not leave him . . . because those words seemed to support his contention while ignoring the words that didn't support his preconceived conclusion.

Paul's Authority Questioned
Before a later program, someone asked the preacher if 1 Cor. 7:27,28 [see above under (Avoiding Sexual Sins)] gave another exception to the commands against remarriage in Matthew 5:31,32; 19:9 (see above under The Preacher Makes His Case).
In his response, the preacher argued thusly: If Paul sites another exception, said the preacher, other than the two mentioned by Jesus, fornication or widowhood, then Paul contradicted the Lord.
Also, (along the same line of dispute, I make the following observations) in Matthew chapter 5 or chapter 19 the Lord does not mention for the cause of widowhood. Now we know that in Romans 7:3 Paul cites the freedom of a widow woman to remarry. But, that preacher might argue that Paul had no right to contradict the Lord since the Lord does not specifically mention it.
So, we see that in Mark 10:9 and Luke 16:18 the Lord, Jesus, specified NO exceptions to the command against remarriage. Then in Matthew 5:32 and again in Matthew 19:9 Jesus only specifies for the cause of fornication.
The defamation of Paul's scriptural authority is a very weak argument because of the following vss: 2Peter 3:15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; (16) As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. (17) Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. (18) But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. What are we to do now? Throw out the writings of Peter along with those of Paul; inasmuch, we have decided that any scripture which contradicts our predetermined conclusion must be false? Note that vs (17) says, . . . beware lest ye also, being led away with the error of the wicked . . . .

PART TWO
-Exemptions That Allow Remarriage-
-God Remarries Israel-
Divorce Permanent (?)
Deuteronomy 24:1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. (2) And when she is departed out of his house, she may go and be another man's wife. (3) And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; (4) Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance. Please, note the stipulation in vs (4): after that she is defiled; allowing for the possibility of remarriage, so long as defilement has not yet occurred.

God Divorces Israel
Hosea 1:9 Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. Hosea 2:2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; . . . . Even a cursory reading of the Old Testament will reveal that Israel was, by the time of Hosea, thoroughly defiled by means of frequent fornication with false gods [see above under DIVORCE PERMANENT (?) vs (4)].

God Offers to Break His Own Law
Jeremiah 3:1 They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD. (2) Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. (3) Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed.
And again: Hosea 2:14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. (15) And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. (16) And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. (17) For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. (18) And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. (19) And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. (20) I will even betroth thee unto me in faithfulness: and thou shalt know the LORD. (21) And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; (22) And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. (23) And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.
The reader might ask, "How could a just God do that? how could God break his own law?" Well, I don't know, but I think it is an indication that exemptions allowing remarriage abound in the Bible. Additionally, it shows that the preacher's brief examination of the subject was inadequate for a subject that turns out to be somewhat complex.
I can, though, offer the following warnings-- Romans 3:4 God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (5) But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) (6) God forbid: for then how shall God judge the world? Romans 9:14 What shall we say then? Is there unrighteousness with God? God forbid. (15) For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion . . . . (18) Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. (19) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? (20) Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

God Commands Hosea to Marry an Adulteress
Hosea 3:1 Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine. (2) So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley: (3) And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee. (4) For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: (5) Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days. It could be argued that it would have been unlawful for Hosea to marry an adultress, yet God ordered the prophet to do just that. Indicating, I think, a certain amount of leniency in such matters.

Additional Exemptions That Allow Remarriage
By means of the following vss I will make a case for remarriage on the grounds of abandonment. 1Corinthians 7:12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. (13) And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. (14) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (15) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage (emphasis mine) in such cases: but God hath called us to peace.
Note that the word "bondage" is a form of the word "bound." The word bound is used in Romans 7:2 which says, For the woman which hath an husband is bound (emphasis mine) by the law to her husband so long as he liveth; but if her husband be dead, she is loosed from the law of her husband. (3) So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. (4) Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
Since 1 Corinthians 7:15 and Romans 7:2 have in common the theme of a binding (an obvious reference to marriage), then it might be rightfully inferred that if the unbeliever abandons the believer, the believer is then free to remarry; just as a widow is free to remarry. And, if a believer can remarry after being abandoned by an unbeliever, wouldn't that same precept also apply when a saint is left alone by another believer? NOTE: In cases of abandonment the divorce must be done in abstentia (obviously).
Consider again Romans 7:4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. Even though this vs specifically says, ye also are become dead to the law, in the symbolic context of death and remarriage, couldn't it also be inferred as follows: In times past, we unwittingly worshiped, as gods, those things which are no gods (but are, in fact, devils pretending to be gods). Thusly, we were married to devils. Likewise, can't it also be inferred that, even though the devils neither died nor committed adultery against us; nonetheless, our remarriage to Jesus Christ is both righteous and lawful. In just the same manner that God offered to break his own law by remarriage to Israel after he divorced her; even though she subsequently defiled herself after the divorce. Which might explain why God offered to break his own law (see above under: PART ONE God Offers to Break His Own Law).

Annulment
I reproduce the following laws regarding marriage annulment to illustrate, yet, two more examples of exemptions that allow remarriage for reasons other than adultery or widowhood.
Exodus 21:7 And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. (8) If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. (9) And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. (10) If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. (11) And if he do not these three unto her, then shall she go out free without money. Deuteronomy 21:10 When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive, (11) And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; (12) Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; (13) And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. (14) And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

PART THREE
My Contention Has a Weakness
The greatest strength of the preacher's argument is in the following vss: Matthew 5:32; 19:9 Mark 10:11,12 Luke 16:18. As an example I will quote the following: Matthew 5:31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: (32) But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. I am convinced that Jesus Christ is God. That means when He spoke those words, God, in the flesh, was looking people in their eyes and making direct statements to them. Forasmuch, I am not able to disprove the argument of the preacher with certainty. At best, I am only able to offer suggestions for you to consider.

Why Did Jesus Place Such Restriction on the Pharisees?
To introduce the concept of the escalation of the standard of conduct, I quote the following: Matthew 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
First, let us consider the following vss: Matthew 5:27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: (28) But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. (29) And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. (30) And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. (31) It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: (32) But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. In vs 28 the Lord says that whoever looks lustfully at a woman commits adultery with her in his heart. Which represents an escalation of the standard of conduct; since, the law of Moses only mentions the actual act. Then, in context with thinking about adultry, vss 29 & 30 suggest mutilating the body. (I used to live two doors over from a man who had actually plucked out one of his eyes based on vs 29.)
Do you think that vss 29 & 30 are intended to be taken literally?
Next, immediately following the two vss that are not, I hope, intended to be taken literally (vss 29 &30), comes another escalation of the standard of conduct. This time relating to divorce, remarriage, and how they relate to adultery (vss 31 & 32). Based on the possibly symbolic meaning of vss 29 & 30, it could suggest that for the cause of fornication might not be the only exemption allowed.
I concede--I might be reading too much into some of these vss--but you have the right to decide for yourself.
Some definitions related to Matthew 5:31,32 might prove beneficial to our understanding:
Matthew 5:31,32 says that whoever divorces his wife for a reason other than fornication, causeth her to commit adultery. And whoever marries her commits adultery. (By implication the woman mentioned in Matthew 5:32 might be innocent if she remarries.) Strong's: causeth 4160 is defined as, "to make or do (in a very wide application, more or less directly)" compare to 4238 prasso is defined as, "to 'practice', i.e. perform repeatedly or habitually (thus differing from 4160, which probably refers to a single act); by implication to execute, accomplish, etc.; specifically to collect (dues), fare (personally)"
So, based on the definitions above, causeth and commit as used in Matthew 5:32; the man makes the woman commit adultery for her own benefit (which refers to motive [middle] as in 3432 [see below]). Which implies to me that the party who does the divorcing bears more guilt than does the person being divorced (victim [?]). Also, Matthew 5:32 uses the word adultery twice, once each to describe the remarriage of the woman and the man who marries her. It is defined as: commit "from Strong's Concordance word # 3429 ; (mid.) to commit adultery" 3432 is defined as, "perhaps a primary word; a (male) paramour; figuratively apostate". Committeth is also translated from 3429.

Tempting Him; For Every Cause
At this time, I think, we will do well to take another look at Matthew 19:3-9:
(3) 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? (4) And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female, (5) 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? (6) Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. (7) They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? (8) 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. (9) 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.
In vs 3 the phrase tempting him implies the Pharisees were intentionally provoking our God based on the following definitions--
Matthew 19:3 TEMPTING 3985 from 3984 to test (objectively), that is endeavor, scrutinize, entice, discipline
PEIRA 3984 from the base of 4008 (through the idea of piercing); a test, that is attempt, experience PERAN 4008 apparently accusative of an obsolete derivative of PEIRO (to "pierce"); through (as adverb or preposition), that is across
But, in Matthew 19:3 we see the pharisees asked...is it lawful for a man to put away his wife for every cause? Could it be that Jesus gave them such restriction, even omitting widowhood, because they were seeking approval for divorce based on their own lusts? Also, did they want to divorce for trivial excuses in order to be eligible to marry someone more desirable in terms of fleshly beauty, rather than the less obvious spiritual character.
I won't reproduce Mark 10:2-12 because it is so closely related to Matthew 19:3-9, and I have no comments to make about it. Other than, I will note that Mark 10:2 uses the phrase tempting him just as Matthew 19:3 does.

They Derided Him; Covetous
Luke 16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
(14) And the Pharisees also, who were covetous, heard all these things: and they derided him. (15) And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. (16) The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. (17) And it is easier for heaven and earth to pass, than one tittle of the law to fail. (18) Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
Luke 16:14 begins a new paragraph; prior to that the Lord relates a parable, and then he makes observations about worldly riches. The pharisees derided Jesus for what He had said in the previous paragraph (in particular vs 13) because they were covetous of mammon (worldly things). Verse 14 ties the two paragraphs together with the theme covetous. The previous paragraph being covetous for money. Then vs 18 carries the covetous theme into covetous for women other than their rightful wives. Which might explain why no exception at all is given for remarriage after divorce.
Moses allowed divorce because of the hard hearts of his contemporaries, and the men Jesus was speaking to had hard hearts also.

Miscellaneous
This is the last section before my conclusion. Some of this section is probably not relevant to the subject of this article. Yet, it is part of the notes I used to write this article, so I included it anyway.
Matthew 19:8 Mark 10:5 your 5216 (possibly 5210) "genitive of 5210; of (from or concerning) you" humeis 5210 "irregular plural of 4771 "the personal pronoun of the second person singular; thou"
Compare the words "commit" or "adultery (3429)" to the following:
Matthew 5:32; 19:9 FORNICATION (4202) por-ni-ah; from 4203; harlotry (including adultery and incest); figuratively idolatry
(4203) PORN-YOO'-O from 4204; to act the harlot; that is liturally indulge in unlawful lust (of either sex), or figuratively practice idolatry
PORNAY (4204); femanine of 5205; a strumpet; figuratively an idolater (Matthew 5:28 Is looking lustfully grounds for divorce? especially looking at pornos?)
POR'-NOS (4205) from PERNEMI (to sell; akin to the base 4097); a (male) prostitute (as venal); that is (by analogy) a debauchee (libertine)
PIP-RAS'-KO; a reduplication and prolonged form of PRAH'-0 (which occurs only as an alternate in certain tenses); contracted from PERAP (to traverse; from the base of 4008); to traffic (by traveling), that is dispose of as merchandise or into slavery (literally or figuratively)
PER'-AN (4008); apparently accusative (case) of an obsolete derivative of PEIRO (to "pierce"); through (as adverb or preposition), that is across
HERMAPHRODITE noun. A person having both male and female reproductive organs. (From Webster's Dictionary. I include this definition to illistrate that sexual reproduction is both complex and potentially very hurtful.) Fast, hard answers do not always, it seems to me, serve truth and justice.
VIRGINS: The subject of virgins starts at 1 Corinthians 7:25 and continues to the end of the chapter. The same greek word is translated as "virgin" throughout the New Testament. It is 3933. par-then'-os; of unknown origin; a maiden; by implication an unmarried daughter:- virgin. My dictionary defines maiden n. a person who has never had sexual intercourse.
So, we see that the word that was interpreted as "virgin" does not specifically mean a virgin. But, was taken to mean such by implication. In vs 26 Paul says, . . . it is good for a man so to be. Referring to the word virgin in vs 25. One assumes this is because it would make no sense to refer to a man as a maiden. Yet, why did Paul use the Greek word that means maiden?
It is hard to believe there is no Greek word for virgin. I assume that in vs 26 Paul implies that it is good for a man to remain unmarried (like a maiden [?]). Again in vs 37 Paul uses the Greek word for maiden (virgin) in reference to a man.
comely. 2158 = well formed, decorous
1 Corinthians 7:36 . . . and need so require . . . require. 1096 ghin'-om-ahee; a prolongation and middle (voice) form of a primary verb; to cause to be ('gen'-erate), that is (reflexively) to become (come into being), used with great latitude (liturally, figureatively, intensively, etcetera):- this word is translated into dozens of different words in the Bible. Verse 36 then continues . . . let him do what he will, he sinneth not: let them marry.
My own thoughts on the above word 3933 which means "a maiden" and is translated as virgin. Since this word is used repeatedly to describe a potential mate; and great caution is advised when one marries or remarries; then the implication is that one should favor a mate who has minimal sexual experience. An actual virgin being the most desireable.
1Timothy 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; (2) Speaking lies in hypocrisy; having their conscience seared with a hot iron; (3) Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

Conclusion
When I started writing this article my goal was to completely refute the argument of the preacher (whoever he was). Probably because I considered him to be an unpleasant person, and there is still some slight possibility I might want to get remarried some day. I have failed to accomplish my initial goal to my complete satisfaction. Nonetheless, I have managed to provide the reader with a quantity of high quality information; whereby, you will be assisted in making an informed decision.
I am not able to prove with certainty that if you get remarried for a reason other than adultery or widowhood, you will not be condemned to eternal damnation in the lake of fire and brimstone.
My advice: When considering remarriage; avoid haste, embrace caution.