Biblical Models of Marriage in the Old Testament
The biblical account of marriage in the Old Testament is rooted in the creation narrative, where God institutes marriage between Adam and Eve (Genesis 2:18-25) [2]. This foundational text establishes several key principles regarding marriage, including the unity of man and wife, the indissolubility of the marriage bond, and the subordination of the wife to the husband [2].
The unity of man and wife is emphasized in Genesis 2:24, which states that a man leaves his father and mother and is joined to his wife, becoming one flesh. This verse is later referenced by Jesus in Matthew 19:4-5, underscoring the divine intention behind marriage. The unity of the couple is not just a physical union but also a spiritual and emotional one, as they become "one flesh" [2].
The Old Testament also highlights the importance of marriage as a covenant relationship. Malachi 2:14 describes marriage as a covenant, emphasizing the commitment and faithfulness required between spouses. This covenantal aspect of marriage is further reinforced by the prophets, who often use the metaphor of marriage to describe God's relationship with Israel [7, 12].
In the patriarchal narratives, we see examples of marriage practices that were common in ancient Israel. For instance, the practice of betrothal is mentioned in Genesis 24, where Abraham's servant is sent to find a wife for Isaac. Betrothal was a formal agreement between families, which was considered binding and could only be dissolved by a formal divorce [1].
The Old Testament also contains laws and regulations regarding marriage, such as the prohibition on marrying close relatives (Leviticus 18:6-18). The Mosaic law tolerated polygamy, although it was not the original intention of God [3]. The practice of polygamy is seen in the lives of several Old Testament figures, including Abraham, Jacob, and David.
The dowry, or "mohar," was another important aspect of marriage in ancient Israel. It was a payment made by the groom to the bride's family, symbolizing the transfer of ownership and responsibility [4, 6]. The dowry was not just a financial transaction but also a public declaration of the groom's commitment to the bride.
The Old Testament wisdom literature also provides insights into the nature of marriage. Proverbs 31:10-31 describes the ideal wife as a woman who is faithful, hardworking, and wise. The book of Joel laments the loss of a spouse, using the metaphor of a young woman mourning the loss of "the husband of her youth" (Joel 1:8) [5].
In the view of some Reformed interpreters, such as Charles Hodge, the Old Testament teaching on marriage points forward to the New Testament concept of the spiritual marriage between Christ and the Church [8, 9]. This understanding is rooted in the idea that the natural marriage is a type or shadow of the spiritual marriage between Christ and his people.
The early Church Fathers also reflected on the nature of marriage, drawing on the Old Testament teachings. For example, Augustine notes that the biblical account of marriage highlights the importance of faithfulness and commitment between spouses [10]. Similarly, Clement of Alexandria defines marriage as "the first conjunction of man and woman for the procreation of legitimate children" [11].
The symbolic use of marriage in the Old Testament to describe God's relationship with Israel is a significant theme. The prophets Hosea, Isaiah, and Ezekiel all use the metaphor of marriage to convey God's love and faithfulness towards his people, as well as their unfaithfulness towards him [7, 12].
The biblical models of marriage in the Old Testament thus provide a rich and complex understanding of this institution, emphasizing the importance of unity, commitment, and faithfulness between spouses. As the biblical narrative unfolds, it becomes clear that marriage is not just a human institution but also a divine one, reflecting God's character and his relationship with his people. The historical and cultural context of ancient Israel shapes the understanding of marriage, with practices such as betrothal and dowry reflecting the social norms of the time.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Betrothing — [[300]Marriage.1]”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Marriage — + Its origin and history .--The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (Genesis 2:24) we may evolve the following principles: (1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. (Matthew 19:9) (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Dowry — [[450]Marriage]”
- Joel “Joel 1:8 (Geneva1599) — Mourne like a virgine girded with sackcloth for the husband of her youth.”
- Genesis “Ask me a great amount for a dowry, and I will give whatever you ask of me, but give me the young lady as a wife.” -- Genesis 34:12”
- Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: The word “mystery,” as used in the Bible, means something hidden or unknown; something which can be known only by divine revelation. Thus the Gospel itself is repeatedly said to be a mystery ( Eph. iii. 3-9 ); the future conversion of the Jews is said to be a mystery ( Rom. xi. 25 ); the incarnation is 399 said to be the great mystery of godliness ( 1 Tim. iii. 16 ); and anything obscure or enigmatical is called a mystery ( Rev. xvii. 6 ); thus the mystery of the seven candlesticks is their secret meaning. If, therefore, Paul says that ma”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:31: For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Eph 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spir”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXXII. (part 3): or even listen, to such things as that a father-in-law should lie with his daughter-in-law, as Judah did; or a father with his daughters, like Lot; or prophets with harlots, like Hosea; or that a husband should sell his wife for a night to her lover, like Abraham; or that a man should marry two sisters, like Jacob; or that the rulers of the people and the men you consider as most inspired should keep their mistresses by hundreds and thousands; or, according to the provision made in Deuteronomy about wives, that the”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. XXIII.--ON MARRIAGE. (part 1): Since pleasure and lust seem to fall under marriage, it must also be treated of. Marriage is the first conjunction of man and woman for the procreation of legitimate children.[6] Accordingly Menander the comic poet says:-- "For the begetting of legitimate children, I give thee my daughter." We ask if we ought to marry; which is one of the points, which are said to be relative. For some must marry, and a man must be in some condition, and he must marry some one in some condition. For”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”