I have been recently asked on several
occasions about polygamy—marriage between a man and multiple women (polygyny)
or the converse (polyandry). What is a Christian perspective?
Interestingly, the discussion is more theologically
complex than that gay issue in that, whereas the homosexuality is clearly repudiated
throughout the Scriptures, polygamy was practiced in Israel in OT times. As
such, it is a complicated discussion. However, I think when worked through, it
becomes clear that a biblically faithful Christian position would reject
polygamy.
The Old Testament
As I have repeatedly written in terms
of the gay marriage issue, Genesis 1:27–28 and 2:24 lay the foundation for
Christian marriage. Gen 1:27–28 speaks of male and female as image bearers
being fruitful, multiplying, and filling the earth. This applies first to Adam
and Eve, one man and one woman. However, polygamy is not ruled out. Gen 2:24 is
a little clearer. The writer states that a man (singular) shall leave
his father (singular) and mother (singular) and cleave to his wife (singular).
They shall “become one flesh.” In the Masoretic Text the word two
is missing. However, it is implied. In a wide range of other ancient OT
versions “two” is found including the LXX (also Syriac Peshitta, Samaritan
Pentateuch, etc). When Jesus and Paul cite this text (further below), they
include “two” suggesting that the Hebrew text they knew did include it. Anyway,
monogamy is implied in the creation narrative.
Subsequent to the fall there are
many examples of polygamy (polygyny) in the OT. The first is Lamech who had two
wives (Gen 4:19). Lamech plays an important part in the expansion of human sin
and corruption in the Genesis narrative. Polygamy would then seem part of this
spread of sin. Other polygamists (polygynists) include Abraham (Gen 16:3;
21:1–13; 25:1), Ishmael (Gen 28:9), Jacob (Gen 29:1–30; 30:4, 9), Esau (Gen
26:34; 28:9; 36:2), Moses (Exod 2:21; 18:1–6; Num 12:1), Gideon (Judg 8:30), David
who had seven named wives and many others (1 Sam 18:27; 19:11; 25:39, 42–43;
27:3; 2 Sam 2:2–3; 3:13–14; 5:13; 6:20–23; 11:27; 1 Chron 3:1–9), Solomon who
had 700 wives (1 Kings 11:3), Rehoboam who had a paltry 18 (2 Chron 11:21),
and Elkinah (one of whom was Hannah, 1 Sam 1:1–2). It seems polygamy (polygyny),
was common among Israel’s monarchy and elite. (There are no instances of
polyandry in the biblical data). Whether or not polygamy was common in the
general populace is unclear.
What is significant is this all
these examples are post-Gen 3 indicating the corruption of the ideal of marriage
in the creation narratives—one man (Adam), one wife (Eve), the two become one
flesh, have children, and they too get married and so the earth is filled (Gen
1:26–28; 2:24). Polygamy would appear to be a corruption of God’s ideal of
monogamous heterosexual relationships.
Yet, while there are innumerable laws
concerning sexual relationships in the Levitical law there is no ban on
polygamy. In Exod 21:10 a man who takes “another wife” must ensure she is
well-fed, clothed, and protected. The emphasis is social justice and possible polygamy
is assumed. Under Levirate marriage protocols, when a brother dies and leaves a
heir without a widow, the brother is obligated to marry her even if he already has
a wife (Deut 25:5–10, cf. Ruth 3–4; Matt 22:23–33). This is also an act of
social justice for the widow. In Deut 21:15–17 rules are given concerning the
fair distribution of the inheritance to the children of the “loved” and
“unloved” wife. Again justice is the key. While the king is warned not to
take many wives, this does not outlaw polygamy, but is based on a concern that
the king will take on the religious allegiance of non-Jewish wives (Deut 17:17).
It is claimed by some that monogamy was
favoured in a range of texts (Isa 50:1; Jer 2:2; Ezek 16:8; Prov 12:4; 18:22;
31:10–31; Ps 128:3). However, while the exclusive relationship of God and
Israel could be seen to support monogamy, none of these texts explicitly state
this. Rather, they speak of the ideal of the faithful wife without regard for
how many wives a man actually has.
Later Judaism
Coming to later Judaism, we find
polygamy was acceptable. Herod the Great had ten wives (Josephus. Ant.
17.19–20; J.W. 1.562). Josephus indicates that polygamy was common among
Israel’s elite (Josephus, Ant. 12.186–189; 13.380; J.W.
1.97). The Rabbinic writings assume polygamy and give many instructions
concerning it (e.g. M. Yebam. 1, 21b; m. Giṭ. 8:6 A). However, some
Rabbinic writings criticised it. For example, b. ’Abot 2.5 reads: “he
who multiplies wives multiplies witchcraft” (cf. b. Yebam. 44a). This
could indicate the Rabbis were split on it. Among the Essenes of the Dead Sea
Community in Qumran, polygamy was forbidden with Gen 1:27; 7:9; Lev
18:18; Deut 17:17 used in support (CD 4.20–5.6; 11QT 52.17–18). Polygamy
was eventually outlawed in Judaism in the eleventh century in the Herem R.
Gershom of Mayence (Responsa, “Ashera,” 42.1).
Aside from illegal unions, which of
course were prevalent, in Roman society monogamy was practiced and
polygamy legally rejected. If Christianity rejects polygamy as I believe it
does, it is one of those rare occasions where it prefers an aspect of the Roman
way of life over the Jewish.
The New Testament
When we come to the NT, the first thing
to note is that there is no example of a Christian living in a polygamous
situation in the NT. However, neither is there any statement that endorses
it or any implicit statements which could lead to its acceptability. On the
other hand, while there is no explicit rejection of polygamy, it is implicitly
rejected.
As I have noted in previous blogs, in
the NT both Jesus and Paul cite Gen 2:24 stating that “the two shall
become one flesh” (Mark 10:8/Matt 19:5; 1 Cor 6:16; Eph 5:31). Although
this is not explicit, it implies two becoming one, rather than some multiple
spouse arrangement (see above on Gen). What follows in the passage reinforces
monogamy. For Jesus, even after divorce, remarriage is only appropriate if
one’s spouse is guilty of porneia (sexual immorality) (Matt 19:9); or,
in the case of Mark’s Jesus, not at all (Mark 10:10–12). Paul endorses this
teaching of Jesus stating a divorced Christian should reconcile to his or her
spouse or remain single (1 Cor 7:10–11). The exception seems to be when the
spouse is a non-Christian and chooses to leave, then the believing spouse is no
longer “enslaved” which I think indicates freedom to remarry (1 Cor 7:15, see
further a forthcoming blog on divorce). It seems to make sense that if remarriage
is not always permissible even after divorce, there is no way Jesus or Paul
would have considered polygamy an option.
Three passages in the Pastorals, 1 Tim
3:2, 12; Tit 1:6 state that a church leader should be “the husband of but one
wife.” While there are complexities in interpretation of this clause (see any
commentary on this), it would seem best to see here that Paul is endorsing
that church leaders, where married, are faithful within their monogamous
marriage. If it was expected of church leaders where faithful and monogamous
and to be exemplars, this suggests that the ideal of Christian marriage is
faithful monogamy.
In 1 Corinthians 7 Paul implicitly endorses
monogamy stating that, due to the problem of sexual immorality (especially
rampant in Corinth), “each man (singular) should have his own wife
(singular) and each women (singular) her own husband (singular)”
(1 Cor 7:2). In the next two verses, he speaks of “the wife” (singular) and
“the husband” (singular) ruling out more than one of either (cf. 1 Cor
7:16). Against the backdrop of a patriarchal society, Paul then speaks of the utter
mutuality of this monogamous relationship and gives instructions on remaining
in this monogamous marital state unless an unbelieving spouse wants out (above).
Throughout, monogamy appears assumed.
In Eph 5:22–33 Paul addresses all wives
and husbands and assumes monogamy throughout. The parallel of Christ married to
the one church suggests exclusivity. In v. 33 Paul says, “However, let each one of you love his own wife (singular) as
himself, and let the wife (singular) see that she respects her husband
(singular).”
Later Christian writers such as
Tertullian repudiated polygamy. He writes in To His Wife: “we do not
indeed forbid the union of man and woman, blest by God as the seminary of the
human race, and devised for the replenishment of the earth and the furnishing
of the world, and therefore permitted, yet singly. For Adam was the one
husband of Eve, and Eve his one wife, one rib” (Tertullian, Ux.
1.2).
Conclusion
Considering the redemptive story, it
seems polygamy is a corruption of God’s ideal for marriage. It is found
post-fall only in the OT (almost exclusively among the elite), and not in the
NT. The NT data strongly suggests Jesus and the first Christians rejected this
practice.
This issue of course is not greatly
relevant to us at this point. There is no big move in our culture to liberalise
where polygamy is concerned. However, it may well become an issue in the future
as western sexual ethics continues to loosen up and we become more
multi-cultural. It is a bigger issue in other cultures where polygamy is
practised. Missiologists have dealt with this for many years, working through
how to deal with converts who are in polygamist marriages. In many cases, new
converts are encouraged to remain faithful to their multiple spouses in such
situations, but future generations are urged to be monogamous. This makes good
sense as breaking up the marital unit especially in third world countries could
have grave repercussions for the discarded wives and children.
For us in the church in the west, I
believe we Christians should hold onto the Christian tradition in marriage
despite on-going revision in the wider society. If polygamy becomes a touchstone
issue, we should graciously resist it. If, as in the case of gay marriage, we
find society legitimising it, we should hold firm faithful to the biblical
standards. Where we encounter people in polygamous relationships, we can learn
a lot from our missionary forbears as to how to respond. Whatever we decide is
our church policy, all people regardless of sexuality and marital state should
be welcome to become a part of the community of faith. God’s welcome is to all.
In the meantime, those of us who are
married should be faithful and loving to our spouses. I think one wife or husband
is enough for any person. I think that is what God desires.
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