Origin of In Sickness and Health Phrase
The phrase "in sickness and in health" is a common component of traditional marriage vows, particularly within Christian traditions, though its precise origin as a fixed phrase in this context is not explicitly detailed in biblical texts. The underlying concepts of enduring commitment through varying physical states, however, are deeply rooted in biblical thought and theological reflection on human suffering and divine providence.
Biblical texts frequently address themes of sickness and health, often linking them to divine action or human conduct. For instance, the Psalmist speaks of bodily sickness as a consequence of sin, yet also an opportunity to experience God's goodness in recovery [2]. Psalm 107:17 states, "Fools, because of their transgression, and because of their iniquities, are afflicted." This perspective suggests that human actions can bring about illness, but also implies a divine capacity for healing and restoration [2]. Similarly, the prophet Hosea (9:14) and the commentary by Ramban (Nachmanides) on Exodus 23:25 connect health and freedom from disease to divine blessing and the quality of food and drink, suggesting a holistic view of well-being under God's care [3].
The New Testament also frequently depicts Jesus healing various "infirmities" and "plagues," which were understood as severe diseases or corrections for sin [4]. John Gill's commentary on Luke 7:20 notes that Jesus "cured many of their infirmities; bodily weaknesses and disorders: and plagues; which were inflicted on them as scourges and corrections for sin, very severe diseases, as epilepsies, leprosies, palsies, &c." [4]. This demonstrates a recognition of sickness as a pervasive human experience and healing as a manifestation of divine power.
The Apostle Paul, in 1 Corinthians 11:30, discusses believers becoming "weak" and "sickly" and even dying as a result of improper participation in the Lord's Supper, indicating a direct link between spiritual state and physical well-being [1]. The Jamieson-Fausset-Brown commentary explains that "weak" refers to a natural lack of strength, while "sickly" denotes a loss of strength due to disease, with death sometimes being a consequence of such sickness, sent as a chastening for the individual's salvation [1]. Paul also speaks of "infirmities" in 2 Corinthians 11:30, though Adam Clarke's commentary clarifies that these are not necessarily "indwelling sin" but rather sufferings endured for Christ [5]. This highlights a broader understanding of human vulnerability and dependence on God, whether in physical weakness or in trials.
While the specific phrasing "in sickness and in health" is not found verbatim in these biblical passages, the theological underpinnings for such a vow are evident. Marriage, as a covenant, is understood to reflect a commitment that transcends changing circumstances, including physical health. The biblical emphasis on enduring love, faithfulness, and mutual support (e.g., Ephesians 5:25-33, which speaks of a husband loving his wife as Christ loved the church) provides the conceptual framework for vows that encompass all aspects of life, including the challenges of illness. The inclusion of "sickness and health" in marriage vows thus serves as a public declaration of a commitment to care for and remain faithful to one's spouse through all physical conditions, mirroring the steadfastness expected in one's relationship with God.
Sources
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:30: weak . . . sickly--He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [TITTMANN, Greek Synonyms of the New Testament]. sleep--are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (Co1 11:31).”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 107:17: Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe, I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, Psa 107:17-19. 1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently: Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cure”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 23:25: AND I WILL TAKE SICKNESS AWAY FROM THE MIDST OF THEE. That is to say, through them [the bread and water that I will bless], I will free you from disease, for when your food and drink are good and healthy, they do not cause sicknesses but, on the contrary, heal you. And He states 437 Verse 26. furthermore that there will not be amongst you a woman that miscarries, a miscarrying womb 438 Hosea 9:14. nor one barren of the womb and with dry breasts , 438 Hosea 9:14. for when food and drink and the air are blessed, human bodies become healthy and the organs of ”
- Luke (Baptist/Reformed) “John Gill on Luke 7:20: And in that same hour,.... Or at that same time, for a precise hour is not intended: one exemplar reads, "in that day", in which these men came to Christ, he, Jesus, as the Persic version expresses it, cured many of their infirmities; bodily weaknesses and disorders: and plagues; which were inflicted on them as scourges and corrections for sin, very severe diseases, as epilepsies, leprosies, palsies, &c. and of evil spirits; or devils, which he dispossessed and commanded out of the bodies of men; though sometimes evil spirits, with the Jews, signify some kinds of bo”
- 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 11:30: I will glory - which concern mine infirmities - I will not boast of my natural or acquired powers; neither in what God has done by me; but rather in what I have suffered for him. Many persons have understood by infirmities what they call the indwelling sin of the apostle, and say that "he gloried in this, because the grace of Christ was the more magnified in his being preserved from ruin, notwithstanding this indwelling adversary." And to support this most unholy interpretation, they quote those other words of the apostle, Co2 12:9 : Most gladly therefore wi”