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Biblical Marriage Norms in Cultural Context

Biblical marriage is presented as a divinely instituted covenant relationship, originating in the Garden of Eden with the creation of humanity [1, 3]. This foundational account in Genesis 2:18-24 establishes several key principles: the unity of man and wife, the expectation of indissolubility, and monogamy as the original design [2, 3, 8]. The narrative describes Eve being formed from Adam, signifying their inherent unity [2]. This union is characterized by a man leaving his parents and being joined to his wife, becoming "one flesh," which implies a shift in loyalty and the formation of a fundamental covenant [8].

The purposes of marriage, as outlined in biblical texts, include the happiness of humanity (Genesis 2:18), the increase of the human population (Genesis 1:28; 9:1), the raising of "godly seed" (Malachi 2:15), and the prevention of sexual immorality (1 Corinthians 7:2) [1]. Early in biblical history, the expectation of the promised "seed of the woman" (Genesis 3:15) also served as an incentive for marriage [1]. The institution is described as "honourable for all" (Hebrews 13:4) and lawful [1]. John Gill, in his commentary on Hebrews 13:4, defines marriage as "the union of one man and one woman in wedlock, whereby they become one flesh," emphasizing that it is limited to two individuals and must avoid forbidden degrees of kinship [13].

While monogamy is presented as the original and ideal standard for marriage [2, 3, 8], biblical narratives also record the prevalence of polygamy and concubinage in later periods, particularly during the patriarchal age (e.g., Genesis 16:1-4; 29:23-30) [3]. A concubine, in the biblical context, was a female united to a man in a conjugal relationship but of an inferior status to a wife [4]. This distinction meant concubines had no authority in the family and could not share in household governance, though laws existed for their protection (e.g., Exodus 21:7; Deuteronomy 21:10-14) [4]. Calvin, commenting on Genesis, notes that while polygamy had become prevalent, it was never in accordance with God's original design for marriage, which intended for "two to be one flesh" [9].

The Mosaic Law acknowledged polygamy to some extent, but also introduced regulations concerning marriage, chastity, and fidelity [3, 12]. For instance, Deuteronomy 22:13-21 addresses the chastity of a woman entering marriage, aiming to foster fidelity and protect against malice and evil lust [12]. The New Testament reaffirms the original monogamous standard set forth in Genesis, with Jesus confirming it as the basis for all marriage regulations (Matthew 19:4-5) [3]. Paul also addresses marriage in 1 Corinthians 7, stating that marriage is lawful for all and can prevent fornication [1]. He also advises that marriage should be "only in the Lord" (1 Corinthians 7:39) [1]. The concept of "betrothing" (engagement) was also a significant part of the marriage process [5].

Beyond its literal meaning, marriage serves as a powerful theological metaphor throughout the Bible. It frequently symbolizes the covenant relationship between God and his people [6, 7, 8]. For example, Isaiah 54:1-8 and Ephesians 5:22-33 use marriage to illustrate God's relationship with Israel and Christ's relationship with the Church, respectively [6, 7, 8]. Adultery, in this symbolic framework, often represents Israel's spiritual unfaithfulness (e.g., Hosea 1–3) [6, 7]. The "one flesh" union in marriage is seen as the most fundamental covenant relationship among humans and is an image of Israel's covenant with God (Hosea 2:14-23) and Christ's relationship to the church (Ephesians 5:22-32) [8]. Jamieson, Fausset & Brown emphasize that the spiritual marriage between Christ and the Church is the foundational reality that natural marriage represents [10]. Similarly, Jeremiah 3:14 uses the metaphor "I am married" to signify God's covenant relationship with Israel [11].

The biblical understanding of marriage, therefore, is rooted in creation, intended as a monogamous and indissoluble union, and serves both practical societal functions and profound theological symbolism [2, 3, 8]. While cultural practices like polygamy emerged, the original divine institution and its reaffirmation in the New Testament consistently point to a singular, covenantal bond between one man and one one woman [3, 9].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Marriage — Divinely instituted -- Ge 2:24. A covenant relationship -- Mal 2:4. Designed for The happiness of man. -- Ge 2:18. Increasing the human population. -- Ge 1:28; 9:1. Raising up godly seed. -- Mal 2:15. Preventing fornication. -- 1Co 7:2. The expectation of the promised seed of the woman an incentive to, in the early age -- Ge 3:15; 4:1. Lawful in all -- 1Co 7:2,28; 1Ti 5:14. Honourable for all -- Heb 13:4. Should be only in the Lord -- 1Co 7:39. Expressed by Joining together. -- Mt 19:6. Making affinity. -- 1Ki 3:1. Taking to wife. -- Ex 2:1. Giving daughte”
  2. 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 ”
  3. 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”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Concubine — In the Bible denotes a female conjugally united to a man, but in a relation inferior to that of a wife. Among the early Jews, from various causes, the difference between a wife and a concubine was less marked than it would be amongst us. The concubine was a wife of secondary rank. There are various laws recorded providing for their protection (Ex. 21:7; Deut. 21:10-14), and setting limits to the relation they sustained to the household to which they belonged (Gen. 21:14; 25:6). They had no authority in the family, nor could they share in the household gov”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Betrothing — [[300]Marriage.1]”
  6. 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).”
  7. 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).”
  8. Genesis (Protestant academic) “Tyndale House on Genesis 2:24: 2:24 Marriage between a man and a woman is not just a human social construct but is rooted in the created order. • a man leaves . . . and is joined: Marriage entails a shift of loyalty from parents to spouse. • the two are united into one: Marriage and its commitments make it the most fundamental covenant relationship observed among humans. Marriage is a powerful image of Israel’s covenant with God (Hos 2:14-23) and of Christ’s relationship to the church (Eph 5:22-32). Marriage is designed as an inseparable, exclusive relationship between a man and a woman. The f”
  9. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 20.4: variance with the will of God and the legitimate order of nature. God designed that the human race should be propagated by sacred marriage. Sarai perverts the law of marriage, by defiling the conjugal bed, which was appointed only for two persons. Nor is it an available excuse, that she wished Abram to have a concubine and not a wife; since it ought to have been regarded as a settled point, that the woman is joined to the man, ‘that they two should be one flesh.’ And though polygamy had already prevailed among many; yet it was nev”
  10. 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”
  11. Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 3:14: I am married--literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HEN”
  12. Deuteronomy (Lutheran) “Keil & Delitzsch on Deuteronomy 22:13: Laws of Chastity and Marriage. - Higher and still holier than the order of nature stands the moral order of marriage, upon which the well-being not only of domestic life, but also of the civil commonwealth of nations, depends. Marriage must be founded upon fidelity and chastity on the part of those who are married. To foster this, and secure it against outbreaks of malice and evil lust, was the design and object of the laws which follow. The first (Deu 22:13-21) relates to the chastity of a woman on entering into the married state, which might be called i”
  13. Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:4: Marriage is honourable in all,.... Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, Lev 18:6 and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, Gen 2:22. And it is so in the ends of it, being to p”
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