Marriage in Smiths Bible Dictionary

1. Its origin and history. --The institution of marriage dates from the time of man's original creation. Ge 2:18-25 From Ge 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. Mt 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. 1Co 11:8,9; 1Ti 2:13 (6) The respective duties of man and wife. In the patriarchal age polygamy prevailed, Ge 16:4; 25:1,8; 28:9; 29:23,26; 1Ch 7:14 but to a great extent divested of the degradation which in modern times attaches to that practice. Divorce also prevailed in the patriarchal age, though but one instance of it is recorded. Ge 21:14 The Mosaic law discouraged polygamy, restricted divorce, and aimed to enforce purity of life. It was the best civil law possible at the time, and sought to bring the people up to the pure standard of the moral law. In the Post-Babylonian period monogamy appears to have become more prevalent than at any previous time. The practice of polygamy nevertheless still existed; Herod the Great had no less than nine wives at one time. The abuse of divorce continued unabated. Our Lord and his apostles re-established the integrity and sanctity of the marriage bond by the following measures: (a) By the confirmation of the original charter of marriage as the basis on which all regulations were to be framed. Mt 19:4,5 (b) By the restriction of divorce to the case of fornication, and the prohibition of remarriage in all persons divorced on improper grounds. Mt 5:32; 19:9; Ro 7:3; 1Co 7:10,11 (c) By the enforcement of moral purity generally Heb 13:4 etc., and especial formal condemnation of fornication. Ac 15:20 2. The conditions of legal marriage. --In the Hebrew commonwealth marriage was prohibited (a) between an Israelite and a non-Israelite. There were three grades of prohibition: total in regard to the Canaanites on either side; total on the side of the males in regard to the Ammonites and Moabites; and temporary on the side of the males in regard to the Edomites and Egyptians, marriages with females in the two latter instances being regarded as legal. The progeny of illegal marriages between Israelites and non-Israelites was described as "bastard." De 23:2 (b) between an Israelite and one of his own community. The regulations relative to marriage between Israelites and Israelites were based on considerations of relationship. The most important passage relating to these is contained in Le 18:6-18 wherein we have in the first place a general prohibition against marriage between a man and the "flesh of his flesh," and in the second place special prohibitions against marriage with a mother, stepmother, sister or half- sister, whether "born at home or abroad," granddaughter, aunt, whether by consanguinity on either side or by marriage on the father's side, daughter in-law, brother's wife, stepdaughter, wife's mother, stepgranddaughter, or wife's sister during the lifetime of the wife. An exception is subsequently made, De 26:5-9 in favor of marriage with a brother's wife in the event of his having died childless. The law which regulates this has been named the "levirate," from the Latin levir, "brother-in-law." 3. The modes by which marriage was effected. --The choice of the bride devolved not on the bridegroom himself, but on his relations or on a friend deputed by the bridegroom for this purpose. The consent of the maiden was sometimes asked Ge 24:58 but this appears to have been subordinate to the previous consent of the father and the adult brothers. Ge 24:51; 34:11 Occasionally the whole business of selecting the wife was left in the hands of a friend. The selection of the bride was followed by the espousal, which was a formal proceeding undertaken by a friend or legal representative on the part of the bridegroom and by the parents on the part of the bride; it was confirmed by oaths, and accompanied with presents to the bride. The act of betrothal was celebrated by a feast, and among the more modern Jews it is the custom in some parts for the bride. groom to place a ring on the bride's finger. The ring was regarded among the Hebrews as a token of fidelity Ge 41:42 and of adoption into a family. Lu 15:25 Between the betrothal sad the marriage so interval elapsed, varying from a few days in the patriarchal age, Ge 24:55 to a full year for virgins and a month for widows in later times. During this period the bride-elect lived with her friends, and all communication between herself and her future husband was carried on through the medium of a friend deputed for the purpose, termed the "friend of the bridegroom." Joh 3:29 She was now virtually regarded as the wife...