Bible History
Schaff's Bible Dictionary
Definitions in Biblical History
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
What is Marriage?
MAR'RIAGE
Its origin is recorded in Gen 2:18-25, and its constitution is confirmed by our Lord. Matt 19:5-6; Mark 10:5-10. Marriage, in its primitive and normal state, is an inseparable union between one man and one woman for mutual comfort and happiness, and for the propagation of the race. It dates from Paradise before the fall. It is indissoluble except on account of fornication.
Polygamy first appeared among the Cainites, Gen 4:19, and in spite both of the example of Noah and his sons, who were monogamists. Gen 7:13, and of the general discouragement and special restrictions which the Mosaic law placed in its way, it still prevailed up to the time of the Captivity. It must be noticed, however, that among the Hebrews polygamy never assumed those degraded and degrading forms under which we meet it among pagan nations, or even among the Mohammedans. A distinction was always made between the chief wife and the secondary wives, between the legitimate wife and the concubines; and thus the principle of monogamy was always retained, though not always carried out. The Mosaic law enjoined the kings not to multiply their wives, Deut 17:17; prohibited any one from marrying two sisters at the same time. Lev 18:18; asserted the matrimonial rights of each wife within certain limits, Ex 21:10-11; and entailed considerable ritual observances on the man. Lev 15:18. Nevertheless, instances of polygamy are of frequent occurrence, such as Gideon, Jud 8:30; Elkanah, 1 Sam 1:2; Saul, 2 Sam 12:8; David, 2 Sam 5:13; Solomon, 1 Kgs 11:3; the sons of Issachar, 1 Chr 7:4; Shaharaim, 1 Chr 8:8-9; Rehoboam, 2 Chr 11:21; Abijah, 2 Chr 13:21; Joash, 2 Chr 24:3. After the Captivity the O.T. has no instance of polygamy on record, but the books of Ezra and Nehemiah and the post-Exilian prophets warned the Jews against mixed marriages with heathen women. The monogamic spirit of the Mosaic law, in consonance with the general spirit of the O.T., had now so far worked itself out into the details of practical life that monogamy had become the rule. Yea, in the period before the advent of Christ, a view had arisen among the Jews according to which even the propriety of marriage was doubted. It was the sect of the Essenes which represented this view, some of them rejecting marriage altogether, while others accepted it only with many restrictions. Nevertheless, instances of polygamy still occurred, as may be seen from the earliest commentators on 1 Tim 5:9. Herod the Great had at one time nine wives. Thus Christianity had to contend at once against both extremes -- the polygamists and the ascetics. With the former the contest was very short; polygamy soon disappeared from the Christian marriage.
But in spite of Col 2:16-23, 1 Tim 4:3, and other passages of the N.T. in which the propriety of marriage is strongly inculcated, the unmarried state was still held to be more honorable and of greater holiness up to the very time of the Reformation. In the pre-Mosaic period marriages between near relatives were not uncommon among the Hebrews. The great anxiety to keep the blood of the family pure, the strong feeling of exclusiveness toward foreigners, and the smallness of the tribe led naturally to such measures. By the Mosaic law, Lev 18:6-18, the degrees of relationship which made marriage illegal were sharply defined -- mother, stepmother, sister, half-sister, granddaughter, aunt, daughter-in-law, brother's wife, stepdaughter, wife's mother, step-granddaughter, or wife's sister during the lifetime of the wife. With respect to a brother's wife, an exception was made in the case of the brother having died childless. Deut 25:5. In this case the brother married the widow, according to the so-called Levirate -- from the Latin levir, "brother-in-law." -- law, but the progeny which issued from this connection was in all legal respects to be reckoned as the progeny of the dead man. Marriages between Israelites and foreigners were comparatively rare; the marriages of Joseph with an Egyptian, Gen 41:45, of Manasseh with a Syrian, 1 Chr 7:14, of Moses with a Midianitish, Ex 2:21, and afterward with a Cushite, woman. Num 12:1, were exceptional cases. Absolute prohibition, however, did not exist except with respect to the Canaanites, Ex 34:16; Deut 7:3-4, though the legal disabilities of the Ammonites and Moabites, Deut 23:3, had nearly the same effect. On the whole, marriages between Israelite women and foreigners were much rarer than marriages between Israelites and foreign women. After the Captivity this latter form of intermarriage became so common as to endanger the national character of the people, and the prohibition against the Canaanites was then extended also to the Ammonites. Moabites, and Philistines. Neh 13:23-25. Among the more special regulations of the Mosaic marriage-law may be mentioned: the high priest was forbidden to marry any but a virgin out of his own people. Lev 21:13-14. Thus the Levirate law could never be applied to him. The priests were forbidden to marry prostitutes and divorced women. Lev 21:7. An heiress was forbidden to marry out of her own tribe. Num 36:5-9, etc.
Among the Jews divorce was not an act of the civil judicature, based on proper evidence on the part of the injured party. The husband could from a mere caprice, from having "found in her the nakedness of a thing," put away his wife by simply writing for her a bill of divorce, and a woman thus divorced could afterward marry whom she liked. Deut 24:1-4. In this Christianity made a great change, our Lord admitting only one sufficient reason for a divorce -- adultery -- and adding: "Whosoever marrieth her that is put away doth commit adultery." Matt 19:9. As the Mosaic law did not absolutely discountenance polygamy, its conception of adultery was limited to the unlawful intercourse with a married or betrothed woman, but the penalty was death to both the guilty parties. Lev 20:10; Deut 22:22-24, and the manner of execution seems to have been stoning. Eze 16:38-40; John 8:5. It depended, however, on the husband to transform the death penalty into a simple bill of divorce, and this seems to have been the prevailing custom in the time of the N.T. See Matt 1:19.
Generally, the marriage was negotiated exclusively by the parents, no regard being paid to the wishes of the young folks. This is still the case in Eastern countries, especially among the Mohammedans. Often, however, we find that the bridegroom exercised some influence on the choice of his wife, but there is no instance on record in which the consent and pleasure of the bride were asked for: from this humiliating subjection Christianity alone has succeeded in elevating woman. After the selection of the bride followed the espousal or betrothal -- a contract made under oath and accompanied by presents; a written contract was not in use, however, until after the Captivity.
A marriage-dowry was given -- not by the father to his daughter, but by the bridegroom to the parents of the bride. The primitive idea of the Hebrew marriage was evidently that the bride was bought, and in many cases the bridegroom paid the dowry in actual service; as, for instance, Jacob, Gen 29; Joseph, Gen 41:45; Moses, Ex 2:21; Dan 3:1; Othniel. Jud 1:12, etc. After the betrothal the bride was considered as a wife, and any unfaithfulness by her was punished as adultery. She remained, however, for some time in the parental house, and during this period all communications between her and the bridegroom were carried by the "friend of the bridegroom."
When the marriage feast was to be consummated, the bridegroom came to the house of the bride anointed, arrayed in festive garment, with the nuptial turban on his head, Ps 45:8; Cant. Song 4:10-11; Isa 61:10; Cant. Song 3:11, and accompanied by a number of his friends -- "the children of the bride-chamber." Matt 9:15. The bride he found veiled, adorned with jewels and the bridal chaplet, and surrounded by her maidens. Ps 45:13-14; Isa 49:18; Isa 61:10; Rev 19:8; John 21:2. In a great procession, with torch lights and lamps. Matt 22:1-10; Matt 25:1-10; Luke 14:8; John 2:1-10; Rev 19:9, he then carried her to his house, where the feast was prepared; and often this feast lasted for seven days. Both in the O.T. and in the N.T. the betrothal, marriage-feast, and marriage have given rise to numerous allegorical and typical allusions, the relation between Jehovah and his chosen people being the point of comparison in the O.T., Isa 54:5; Jer 3:14; Hos 2:19, etc., that of Christ and his Church in the N.T. Matt 9:15; John 3:29; 2 Cor 11:2; Rev 19:7.
Bibliography Information
Schaff, Philip, Dr. "Biblical Definition for 'marriage' in Schaffs Bible Dictionary".
bible-history.com - Schaff's
Copyright Information
© Schaff's Bible Dictionary
Schaff's Bible Dictionary Home
Bible History Online Home
Bible Encyclopedia (ISBE)
Online Bible (KJV)
Naves Topical Bible
Smith's Bible Dictionary
Easton's Bible Dictionary
Schaff's Bible Dictionary
Fausset's Bible Dictionary
Matthew Henry Bible Commentary
Hitchcock's Bible Dictionary
Popular in the
New Testament
New Testament OverviewJesus
The Sanhedrin
Bethlehem
The Magi
Herod the Great
Jerusalem
Leprosy
Matthew
The Temple in Jerusalem
Shepherds
Caiaphas
Nazareth
The Messiah
Caesar
Crucifixion
Paul the Apostle
Pentecost
Resurrection of Jesus
Apostle
Gentiles
Baptism
Faith
Peter
The Book of Revelation