How Does the Bible View Ancient Polygamy? What Can It Teach Christians Today? Something to Clarify Before Mission Work in Relevant Regions...
“Do Not Divorce” Does Not Mean “Do Not Remarry”
The Bible records that when Jesus came to the region of Judea by the other side of the Jordan, the Pharisees came and asked Him, “Is it lawful for a man to divorce his wife?” testing Him. And He answered and said to them, “What did Moses command you?” They said, “Moses permitted a man to write a certificate of divorce, and to dismiss her.” And Jesus answered and said to them, “Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God ‘made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate.” (Mark 10:1–9; Matthew 19:1–8, NKJV) If we interpret Jesus’ words against the backdrop of that era—over 2,000 years ago, when polygamy was common—we can better grasp His intent: if a man had only one wife, he was not to divorce her; and if he had more than one wife at the same time, he was not to divorce any of them. In the house His disciples also asked Him again about the same matter. So He said to them, “Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery.” (Mark 10:10–12; Matthew 19:9; 5:31–32; Luke 16:18, NKJV) Since Jesus states that divorcing one’s wife and marrying another is adultery, one might ask: Is marrying another without divorcing the original wife or wives also adultery? For ancient Israelites, the answer was no—remarriage without divorce was not considered adultery because the Law did not forbid polygamy. But for us today, under monogamous legal systems, one must divorce before marrying again. Thus, the option of marrying again without divorcing doesn’t legally exist. This often leads us to interpret “Jesus said do not divorce” as meaning “Jesus said do not divorce and therefore do not remarry”. However, for the Israelites, “do not divorce” did not equate to “do not remarry”. Another example: we tend to interpret “God hates divorce” (Malachi 2:16, RSV) as meaning “God hates divorce and therefore hates remarriage”. But for Israelites, “hates divorce” did not equate to “hates remarriage”. As monogamy became the norm in later generations, Christians treated it as doctrine. Yet, Jesus never intended to call on the Israelites to abolish polygamy. On the contrary, He called them to remain in their marriages with their own wife or wives, because He taught the Israelites that whoever—whether with only one wife or with more than one at the same time—was not permitted to divorce.
Not Only Allowed by Law—Sometimes God’s Will
In the Old Testament era—which was also the time when Jesus grew up—Israelites were allowed to take multiple wives. For example, Abram took his wife Sarai’s maid, Hagar, as a concubine. After Hagar conceived, she fled due to conflict with Sarai. However, the angel of the Lord told her to return and submit, thereby restoring the concubine to Abram (Genesis 16, RSV). Moreover, after King David had taken Uriah’s wife to be his own, God, through the prophet Nathan, told him that it was He who had put Saul’s wives into his bosom, and that if this had been too little, He would have added as much more. God then asked him why he had despised the word of the Lord by doing what was evil in His sight (2 Samuel 12:8–10, RSV). It seems that the kings of Israel having multiple wives could be in accordance with God’s will. However, God also gave a command through the Law that the king of Israel shall not multiply wives for himself, lest his heart turn away (Deuteronomy 17:17, RSV). King Solomon, because he loved many foreign women, took 700 wives, who were princesses, and 300 concubines. As a result, his wives turned away his heart after other gods, and his heart was not wholly true to the Lord his God, for he did not fully follow the Lord as David his father had done. This illustrates the serious consequences of entering into marriage with foreign women and multiplying wives for himself (1 Kings 11:1–13, RSV). In some cases, God even required His people to take another wife while already married. First example: if brothers lived together and one of them died without a son, the surviving brother was commanded to marry the widow in order to produce descendants for the deceased, so that his name might not be blotted out of Israel (Deuteronomy 25:5–6; Genesis 38:6–10, RSV). Second example: if a Hebrew slave was given a wife by his master and she brought him sons or daughters, when he was released, his wife and children belonged to his master. But if he loves them and does not want to leave, he could choose to serve his master for life (Exodus 21:1–6, RSV). God’s decisions also included the case where a man married a female slave as a wife (or concubine), and later took another wife for himself; he should not diminish her food, her clothing, or her marital rights (that is, he should not divorce her). And if he did not do these three things for her, she should go out for nothing, without payment of money (Exodus 21:10–11, RSV). What do the above examples demonstrate? Polygamy among the Israelites was not only allowed by the Law, but in some cases, it even reflected the will of God—often rooted in His care for the vulnerable. Nevertheless, monogamy is undeniably the highest ideal of marriage. This is why Paul specified that those serving as bishops, deacons, or elders must each meet certain requirements for being above reproach, all of which include being the husband of one wife (1 Timothy 3:1–13; Titus 1:5–9, RSV). Accordingly, the church has reasonably connected this with the verse “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24, NKJV) as affirming that the ideal form of marriage according to God’s will is monogamy—even though Jesus quoted this verse to emphasize no divorce, and Paul applied it to Christ and the church (Ephesians 5:29–32; 1 Corinthians 6:15–17, NKJV).
The Church and Polygamy
As of 2025, approximately 50 to 60 countries legally recognize or permit polygamy. These include the following:
Legally recognized polygamy: Algeria, Cameroon, Chad, Central African Republic, Republic of the Congo, Djibouti, Egypt, Eswatini, Gabon, Jordan, Guinea, Libya, Kenya, Mali, Mauritania, Morocco, Nigeria (in some states), São Tomé and Príncipe, Senegal, Somalia, Somaliland, South Sudan, Sudan, Togo, Tanzania, Uganda, Zambia, Namibia (in some regions), Bahrain, Bangladesh, Bhutan, Brunei, Indonesia (except Maluku, North Maluku, Papua, West Papua), Iran, Iraq (except Kurdistan), Kuwait, Maldives, Oman, Qatar, Palestine, Saudi Arabia, Syria (except Kurdish areas), United Arab Emirates, Yemen.
Muslim-only polygamy recognized: India, Singapore, Malaysia, the Philippines, Sri Lanka, Lebanon, Pakistan.
Customary law recognition: Democratic Republic of the Congo, Botswana, Lesotho, Liberia, Malawi, Namibia (in some regions), Niger, Nigeria (Islamic law states), Sierra Leone, Zimbabwe, South Africa, Solomon Islands.
Hong Kong has fully implemented a monogamous marriage system, but legal provisions still protect polygamous marriages that were established before the enactment of the modern marriage law [1]. As a result, many churches in Africa, Southeast Asia, and the Middle East often encounter converts who are in polygamous marriages. Among them, quite a number of churches hold the view that, although monogamy is upheld as a doctrinal principle, the act of “putting away” a wife is also contrary to Scripture. Therefore, they support allowing converts to retain their existing marital relationships while refraining from taking additional wives. Jesus’ teaching in Mark 10:1–12 holds profound pastoral significance in such contexts, as He forbade divorce, not only correcting the practice of dismissing wives but also protecting all spouses in existing marriages—including each wife in polygamous households. Before engaging in mission work in regions where polygamy is practiced, it is advisable to first understand the local marriage systems and the positions of the churches there. For reference, one may consult the works of scholars such as Dorothy Tembo (lecturer in theology at the University of Malawi), Moses Mlenga (Malawian theologian), David Gitari (Archbishop of Kenya), and Eugene Hillman (Roman Catholic priest):
• Dorothy Tembo, “Missionaries and the Construction of Christian Homes: Examining the Formation of African Social Identities in Colonial Malawi”, *International Bulletin of Mission Research*, Vol. 46(1), 2022, pp. 110–111.
• Moses Mlenga, *Polygamy in Northern Malawi: A Christian Reassessment*, Mzuni Press, 2016, pp. 197–207.
• David Gitari, “The Church and Polygamy”, *Transformation: An International Journal of Holistic Mission Studies*, Vol. 1 Issue 1, 1984, pp. 3–10.
• Eugene Hillman, *Polygamy Reconsidered: African Plural Marriages and the Christian Churches*, Orbis Books, 1975, pp. 31–34.
Suggested reading order: start with Gitari’s article, followed by Tembo, Mlenga, and Hillman.
“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” (Matthew 28:18–20, NKJV)
Note:
[1] Women who acquired the status of concubine before 7 October 1971, and their children, may inherit the estate of the deceased male party of a union of concubinage pursuant to Section 5 of the Marriage Reform Ordinance (Cap. 178) and Schedule 1 of the Intestates’ Estates Ordinance (Cap. 73) of the Laws of Hong Kong. Alternatively, they may apply for financial provision from the estate under Section 3 of Part II of the Inheritance (Provision for Family and Dependants) Ordinance (Cap. 481).
Bible Version Note:
The Scripture quotations cited in this article are taken from the “Revised Standard Version” (RSV) and the “New King James Version” (NKJV).
“Do Not Divorce” Does Not Mean “Do Not Remarry”
The Bible records that when Jesus came to the region of Judea by the other side of the Jordan, the Pharisees came and asked Him, “Is it lawful for a man to divorce his wife?” testing Him. And He answered and said to them, “What did Moses command you?” They said, “Moses permitted a man to write a certificate of divorce, and to dismiss her.” And Jesus answered and said to them, “Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God ‘made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate.” (Mark 10:1–9; Matthew 19:1–8, NKJV) If we interpret Jesus’ words against the backdrop of that era—over 2,000 years ago, when polygamy was common—we can better grasp His intent: if a man had only one wife, he was not to divorce her; and if he had more than one wife at the same time, he was not to divorce any of them. In the house His disciples also asked Him again about the same matter. So He said to them, “Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery.” (Mark 10:10–12; Matthew 19:9; 5:31–32; Luke 16:18, NKJV) Since Jesus states that divorcing one’s wife and marrying another is adultery, one might ask: Is marrying another without divorcing the original wife or wives also adultery? For ancient Israelites, the answer was no—remarriage without divorce was not considered adultery because the Law did not forbid polygamy. But for us today, under monogamous legal systems, one must divorce before marrying again. Thus, the option of marrying again without divorcing doesn’t legally exist. This often leads us to interpret “Jesus said do not divorce” as meaning “Jesus said do not divorce and therefore do not remarry”. However, for the Israelites, “do not divorce” did not equate to “do not remarry”. Another example: we tend to interpret “God hates divorce” (Malachi 2:16, RSV) as meaning “God hates divorce and therefore hates remarriage”. But for Israelites, “hates divorce” did not equate to “hates remarriage”. As monogamy became the norm in later generations, Christians treated it as doctrine. Yet, Jesus never intended to call on the Israelites to abolish polygamy. On the contrary, He called them to remain in their marriages with their own wife or wives, because He taught the Israelites that whoever—whether with only one wife or with more than one at the same time—was not permitted to divorce.
Not Only Allowed by Law—Sometimes God’s Will
In the Old Testament era—which was also the time when Jesus grew up—Israelites were allowed to take multiple wives. For example, Abram took his wife Sarai’s maid, Hagar, as a concubine. After Hagar conceived, she fled due to conflict with Sarai. However, the angel of the Lord told her to return and submit, thereby restoring the concubine to Abram (Genesis 16, RSV). Moreover, after King David had taken Uriah’s wife to be his own, God, through the prophet Nathan, told him that it was He who had put Saul’s wives into his bosom, and that if this had been too little, He would have added as much more. God then asked him why he had despised the word of the Lord by doing what was evil in His sight (2 Samuel 12:8–10, RSV). It seems that the kings of Israel having multiple wives could be in accordance with God’s will. However, God also gave a command through the Law that the king of Israel shall not multiply wives for himself, lest his heart turn away (Deuteronomy 17:17, RSV). King Solomon, because he loved many foreign women, took 700 wives, who were princesses, and 300 concubines. As a result, his wives turned away his heart after other gods, and his heart was not wholly true to the Lord his God, for he did not fully follow the Lord as David his father had done. This illustrates the serious consequences of entering into marriage with foreign women and multiplying wives for himself (1 Kings 11:1–13, RSV). In some cases, God even required His people to take another wife while already married. First example: if brothers lived together and one of them died without a son, the surviving brother was commanded to marry the widow in order to produce descendants for the deceased, so that his name might not be blotted out of Israel (Deuteronomy 25:5–6; Genesis 38:6–10, RSV). Second example: if a Hebrew slave was given a wife by his master and she brought him sons or daughters, when he was released, his wife and children belonged to his master. But if he loves them and does not want to leave, he could choose to serve his master for life (Exodus 21:1–6, RSV). God’s decisions also included the case where a man married a female slave as a wife (or concubine), and later took another wife for himself; he should not diminish her food, her clothing, or her marital rights (that is, he should not divorce her). And if he did not do these three things for her, she should go out for nothing, without payment of money (Exodus 21:10–11, RSV). What do the above examples demonstrate? Polygamy among the Israelites was not only allowed by the Law, but in some cases, it even reflected the will of God—often rooted in His care for the vulnerable. Nevertheless, monogamy is undeniably the highest ideal of marriage. This is why Paul specified that those serving as bishops, deacons, or elders must each meet certain requirements for being above reproach, all of which include being the husband of one wife (1 Timothy 3:1–13; Titus 1:5–9, RSV). Accordingly, the church has reasonably connected this with the verse “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24, NKJV) as affirming that the ideal form of marriage according to God’s will is monogamy—even though Jesus quoted this verse to emphasize no divorce, and Paul applied it to Christ and the church (Ephesians 5:29–32; 1 Corinthians 6:15–17, NKJV).
The Church and Polygamy
As of 2025, approximately 50 to 60 countries legally recognize or permit polygamy. These include the following:
Legally recognized polygamy: Algeria, Cameroon, Chad, Central African Republic, Republic of the Congo, Djibouti, Egypt, Eswatini, Gabon, Jordan, Guinea, Libya, Kenya, Mali, Mauritania, Morocco, Nigeria (in some states), São Tomé and Príncipe, Senegal, Somalia, Somaliland, South Sudan, Sudan, Togo, Tanzania, Uganda, Zambia, Namibia (in some regions), Bahrain, Bangladesh, Bhutan, Brunei, Indonesia (except Maluku, North Maluku, Papua, West Papua), Iran, Iraq (except Kurdistan), Kuwait, Maldives, Oman, Qatar, Palestine, Saudi Arabia, Syria (except Kurdish areas), United Arab Emirates, Yemen.
Muslim-only polygamy recognized: India, Singapore, Malaysia, the Philippines, Sri Lanka, Lebanon, Pakistan.
Customary law recognition: Democratic Republic of the Congo, Botswana, Lesotho, Liberia, Malawi, Namibia (in some regions), Niger, Nigeria (Islamic law states), Sierra Leone, Zimbabwe, South Africa, Solomon Islands.
Hong Kong has fully implemented a monogamous marriage system, but legal provisions still protect polygamous marriages that were established before the enactment of the modern marriage law [1]. As a result, many churches in Africa, Southeast Asia, and the Middle East often encounter converts who are in polygamous marriages. Among them, quite a number of churches hold the view that, although monogamy is upheld as a doctrinal principle, the act of “putting away” a wife is also contrary to Scripture. Therefore, they support allowing converts to retain their existing marital relationships while refraining from taking additional wives. Jesus’ teaching in Mark 10:1–12 holds profound pastoral significance in such contexts, as He forbade divorce, not only correcting the practice of dismissing wives but also protecting all spouses in existing marriages—including each wife in polygamous households. Before engaging in mission work in regions where polygamy is practiced, it is advisable to first understand the local marriage systems and the positions of the churches there. For reference, one may consult the works of scholars such as Dorothy Tembo (lecturer in theology at the University of Malawi), Moses Mlenga (Malawian theologian), David Gitari (Archbishop of Kenya), and Eugene Hillman (Roman Catholic priest):
• Dorothy Tembo, “Missionaries and the Construction of Christian Homes: Examining the Formation of African Social Identities in Colonial Malawi”, *International Bulletin of Mission Research*, Vol. 46(1), 2022, pp. 110–111.
• Moses Mlenga, *Polygamy in Northern Malawi: A Christian Reassessment*, Mzuni Press, 2016, pp. 197–207.
• David Gitari, “The Church and Polygamy”, *Transformation: An International Journal of Holistic Mission Studies*, Vol. 1 Issue 1, 1984, pp. 3–10.
• Eugene Hillman, *Polygamy Reconsidered: African Plural Marriages and the Christian Churches*, Orbis Books, 1975, pp. 31–34.
Suggested reading order: start with Gitari’s article, followed by Tembo, Mlenga, and Hillman.
“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” (Matthew 28:18–20, NKJV)
Note:
[1] Women who acquired the status of concubine before 7 October 1971, and their children, may inherit the estate of the deceased male party of a union of concubinage pursuant to Section 5 of the Marriage Reform Ordinance (Cap. 178) and Schedule 1 of the Intestates’ Estates Ordinance (Cap. 73) of the Laws of Hong Kong. Alternatively, they may apply for financial provision from the estate under Section 3 of Part II of the Inheritance (Provision for Family and Dependants) Ordinance (Cap. 481).
Bible Version Note:
The Scripture quotations cited in this article are taken from the “Revised Standard Version” (RSV) and the “New King James Version” (NKJV).
How Does the Bible View Ancient Polygamy? What Can It Teach Christians Today? Something to Clarify Before Mission Work in Relevant Regions...
“Do Not Divorce” Does Not Mean “Do Not Remarry”
The Bible records that when Jesus came to the region of Judea by the other side of the Jordan, the Pharisees came and asked Him, “Is it lawful for a man to divorce his wife?” testing Him. And He answered and said to them, “What did Moses command you?” They said, “Moses permitted a man to write a certificate of divorce, and to dismiss her.” And Jesus answered and said to them, “Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God ‘made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate.” (Mark 10:1–9; Matthew 19:1–8, NKJV) If we interpret Jesus’ words against the backdrop of that era—over 2,000 years ago, when polygamy was common—we can better grasp His intent: if a man had only one wife, he was not to divorce her; and if he had more than one wife at the same time, he was not to divorce any of them. In the house His disciples also asked Him again about the same matter. So He said to them, “Whoever divorces his wife and marries another commits adultery against her. And if a woman divorces her husband and marries another, she commits adultery.” (Mark 10:10–12; Matthew 19:9; 5:31–32; Luke 16:18, NKJV) Since Jesus states that divorcing one’s wife and marrying another is adultery, one might ask: Is marrying another without divorcing the original wife or wives also adultery? For ancient Israelites, the answer was no—remarriage without divorce was not considered adultery because the Law did not forbid polygamy. But for us today, under monogamous legal systems, one must divorce before marrying again. Thus, the option of marrying again without divorcing doesn’t legally exist. This often leads us to interpret “Jesus said do not divorce” as meaning “Jesus said do not divorce and therefore do not remarry”. However, for the Israelites, “do not divorce” did not equate to “do not remarry”. Another example: we tend to interpret “God hates divorce” (Malachi 2:16, RSV) as meaning “God hates divorce and therefore hates remarriage”. But for Israelites, “hates divorce” did not equate to “hates remarriage”. As monogamy became the norm in later generations, Christians treated it as doctrine. Yet, Jesus never intended to call on the Israelites to abolish polygamy. On the contrary, He called them to remain in their marriages with their own wife or wives, because He taught the Israelites that whoever—whether with only one wife or with more than one at the same time—was not permitted to divorce.
Not Only Allowed by Law—Sometimes God’s Will
In the Old Testament era—which was also the time when Jesus grew up—Israelites were allowed to take multiple wives. For example, Abram took his wife Sarai’s maid, Hagar, as a concubine. After Hagar conceived, she fled due to conflict with Sarai. However, the angel of the Lord told her to return and submit, thereby restoring the concubine to Abram (Genesis 16, RSV). Moreover, after King David had taken Uriah’s wife to be his own, God, through the prophet Nathan, told him that it was He who had put Saul’s wives into his bosom, and that if this had been too little, He would have added as much more. God then asked him why he had despised the word of the Lord by doing what was evil in His sight (2 Samuel 12:8–10, RSV). It seems that the kings of Israel having multiple wives could be in accordance with God’s will. However, God also gave a command through the Law that the king of Israel shall not multiply wives for himself, lest his heart turn away (Deuteronomy 17:17, RSV). King Solomon, because he loved many foreign women, took 700 wives, who were princesses, and 300 concubines. As a result, his wives turned away his heart after other gods, and his heart was not wholly true to the Lord his God, for he did not fully follow the Lord as David his father had done. This illustrates the serious consequences of entering into marriage with foreign women and multiplying wives for himself (1 Kings 11:1–13, RSV). In some cases, God even required His people to take another wife while already married. First example: if brothers lived together and one of them died without a son, the surviving brother was commanded to marry the widow in order to produce descendants for the deceased, so that his name might not be blotted out of Israel (Deuteronomy 25:5–6; Genesis 38:6–10, RSV). Second example: if a Hebrew slave was given a wife by his master and she brought him sons or daughters, when he was released, his wife and children belonged to his master. But if he loves them and does not want to leave, he could choose to serve his master for life (Exodus 21:1–6, RSV). God’s decisions also included the case where a man married a female slave as a wife (or concubine), and later took another wife for himself; he should not diminish her food, her clothing, or her marital rights (that is, he should not divorce her). And if he did not do these three things for her, she should go out for nothing, without payment of money (Exodus 21:10–11, RSV). What do the above examples demonstrate? Polygamy among the Israelites was not only allowed by the Law, but in some cases, it even reflected the will of God—often rooted in His care for the vulnerable. Nevertheless, monogamy is undeniably the highest ideal of marriage. This is why Paul specified that those serving as bishops, deacons, or elders must each meet certain requirements for being above reproach, all of which include being the husband of one wife (1 Timothy 3:1–13; Titus 1:5–9, RSV). Accordingly, the church has reasonably connected this with the verse “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24, NKJV) as affirming that the ideal form of marriage according to God’s will is monogamy—even though Jesus quoted this verse to emphasize no divorce, and Paul applied it to Christ and the church (Ephesians 5:29–32; 1 Corinthians 6:15–17, NKJV).
The Church and Polygamy
As of 2025, approximately 50 to 60 countries legally recognize or permit polygamy. These include the following:
Legally recognized polygamy: Algeria, Cameroon, Chad, Central African Republic, Republic of the Congo, Djibouti, Egypt, Eswatini, Gabon, Jordan, Guinea, Libya, Kenya, Mali, Mauritania, Morocco, Nigeria (in some states), São Tomé and Príncipe, Senegal, Somalia, Somaliland, South Sudan, Sudan, Togo, Tanzania, Uganda, Zambia, Namibia (in some regions), Bahrain, Bangladesh, Bhutan, Brunei, Indonesia (except Maluku, North Maluku, Papua, West Papua), Iran, Iraq (except Kurdistan), Kuwait, Maldives, Oman, Qatar, Palestine, Saudi Arabia, Syria (except Kurdish areas), United Arab Emirates, Yemen.
Muslim-only polygamy recognized: India, Singapore, Malaysia, the Philippines, Sri Lanka, Lebanon, Pakistan.
Customary law recognition: Democratic Republic of the Congo, Botswana, Lesotho, Liberia, Malawi, Namibia (in some regions), Niger, Nigeria (Islamic law states), Sierra Leone, Zimbabwe, South Africa, Solomon Islands.
Hong Kong has fully implemented a monogamous marriage system, but legal provisions still protect polygamous marriages that were established before the enactment of the modern marriage law [1]. As a result, many churches in Africa, Southeast Asia, and the Middle East often encounter converts who are in polygamous marriages. Among them, quite a number of churches hold the view that, although monogamy is upheld as a doctrinal principle, the act of “putting away” a wife is also contrary to Scripture. Therefore, they support allowing converts to retain their existing marital relationships while refraining from taking additional wives. Jesus’ teaching in Mark 10:1–12 holds profound pastoral significance in such contexts, as He forbade divorce, not only correcting the practice of dismissing wives but also protecting all spouses in existing marriages—including each wife in polygamous households. Before engaging in mission work in regions where polygamy is practiced, it is advisable to first understand the local marriage systems and the positions of the churches there. For reference, one may consult the works of scholars such as Dorothy Tembo (lecturer in theology at the University of Malawi), Moses Mlenga (Malawian theologian), David Gitari (Archbishop of Kenya), and Eugene Hillman (Roman Catholic priest):
• Dorothy Tembo, “Missionaries and the Construction of Christian Homes: Examining the Formation of African Social Identities in Colonial Malawi”, *International Bulletin of Mission Research*, Vol. 46(1), 2022, pp. 110–111.
• Moses Mlenga, *Polygamy in Northern Malawi: A Christian Reassessment*, Mzuni Press, 2016, pp. 197–207.
• David Gitari, “The Church and Polygamy”, *Transformation: An International Journal of Holistic Mission Studies*, Vol. 1 Issue 1, 1984, pp. 3–10.
• Eugene Hillman, *Polygamy Reconsidered: African Plural Marriages and the Christian Churches*, Orbis Books, 1975, pp. 31–34.
Suggested reading order: start with Gitari’s article, followed by Tembo, Mlenga, and Hillman.
“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” (Matthew 28:18–20, NKJV)
Note:
[1] Women who acquired the status of concubine before 7 October 1971, and their children, may inherit the estate of the deceased male party of a union of concubinage pursuant to Section 5 of the Marriage Reform Ordinance (Cap. 178) and Schedule 1 of the Intestates’ Estates Ordinance (Cap. 73) of the Laws of Hong Kong. Alternatively, they may apply for financial provision from the estate under Section 3 of Part II of the Inheritance (Provision for Family and Dependants) Ordinance (Cap. 481).
Bible Version Note:
The Scripture quotations cited in this article are taken from the “Revised Standard Version” (RSV) and the “New King James Version” (NKJV).
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