Man and Woman in Biblical Law

I: Resurrecting the Biblical Family by Dr. Tom Shipley

Purchase your copy of Part 1 here: https://www.amazon.com/Man-Woman-Biblical-Law-Shipley/dp/055752900X

Deep Dive Podcast by NotebookLM

Summary

The text is a collection of essays written by Tom Shipley, a proponent of Christian Patriarchy, arguing that Biblical law permits polygamy. Shipley asserts that patriarchal order was established by God from the beginning and that polygamy is consistent with this divinely ordained hierarchy. He challenges the interpretation of certain Biblical passages by various theologians and scholars, contending that the traditional “monogamy only” doctrine is flawed and contradicts numerous Biblical examples of polygamous relationships. He argues that polygamy is a righteous and valid part of God’s law-order and that the doctrine of monogamy is a superimposition of an extra-Biblical principle. He also criticizes feminist interpretations of the Bible, stating that they are driven by an agenda of liberation rather than an accurate reading of Scripture.

FAQ: Man and Woman in Biblical Law

1. What is the central argument of “Man & Woman in Biblical Law”?

This book argues that patriarchy, including the allowance for polygamy, is the divinely mandated social order ordained by God since the creation of man and woman. The author considers this a “doctrinal manifesto” aimed at shifting the contemporary understanding of family and society towards a biblical model.

2. How does the book address the common interpretation that polygamy is adultery?

The author refutes the notion that polygamy equates to adultery by highlighting specific Old Testament laws that permit or even mandate polygamy under certain circumstances. These include Exodus 21:7-10 (regarding concubines), Deuteronomy 21:15-17 (inheritance rights in polygamous families), and the Levirate law (Deuteronomy 25:5-10). He argues that these laws demonstrate God’s acceptance of polygamy within the boundaries He set.

3. The book extensively examines biblical figures who practiced polygamy. Why is this significant?

The author meticulously analyzes the lives of numerous biblical patriarchs and judges who practiced polygamy, including Abraham, Jacob, Gideon, and David. He argues that because God declared these men righteous and obedient despite their polygamy, it logically follows that polygamy itself cannot be inherently sinful.

4. How does the author address the argument that Jesus’ teachings support monogamy?

The author contends that interpreting Jesus’ words in Matthew 19:9 and Mark 10:5 as absolute prohibitions of polygamy disregards the historical context of the Mosaic Law, which permitted it. He asserts that Jesus addressed specific issues of divorce prevalent in his time without overturning the broader allowance for polygamy established in the Old Testament.

5. The book delves into Martin Luther’s stance on polygamy. What was Luther’s position?

While generally upholding monogamy, Luther controversially consented to Philip of Hesse’s request for a second wife under extenuating circumstances. He justified this decision by citing biblical precedents of patriarchal polygamy and argued that extreme situations could warrant exceptions to the general rule.

6. What is the author’s interpretation of I Corinthians 11:2-15, which discusses head coverings for women?

The author uses this passage to argue for male authority in the church. He interprets the head covering as a symbol of women’s submission to male authority, reflecting the created order where man is the head of woman, as Christ is the head of man.

7. Does the book address the feminist interpretation of the Bible?

Yes, the book directly challenges feminist theology, particularly its attempts to redefine God in gender-neutral or feminine terms. The author asserts that God’s deliberate self-revelation as “Father” and the incarnation of Jesus Christ as a man establish God’s masculinity as a fundamental theological truth.

8. What is the author’s ultimate conclusion regarding the relevance of Old Testament law for Christians today?

The author advocates for a theonomic perspective, emphasizing the continuing relevance of Old Testament law for Christian ethics. He criticizes attempts to create a separation between the Old and New Testaments, arguing that the Bible should be understood as a unified whole. He suggests that just as God gave Israel a comprehensive legal system, so the principles of that law remain applicable today, including those concerning patriarchy and polygamy.

Man & Woman in Biblical Law: A Study Guide

Quiz

Instructions: Answer the following questions in 2-3 sentences each, based on the provided excerpts from “Man & Woman in Biblical Law.”

According to the author, what is the central argument of the book “Man & Woman in Biblical Law”?
How does the author utilize Romans 5:12-21 to support his view on the roles of Adam and Eve?
What is the author’s interpretation of the “duty of marriage” in Exodus 21:7-10?
How does the author justify his claim that Deuteronomy 21:15-17 supports the legitimacy of polygamy?
Why does the author consider Abraham’s polygamy particularly relevant to the discussion of its lawfulness?
What is James B. Jordan’s interpretation of Jair’s numerous sons and its implications, and how does the author refute this interpretation?
According to the author, how does the story of Jephthah and his daughter connect to the concept of bastards and God’s Law?
What is the author’s interpretation of the phrase “into thy bosom” in 2 Samuel 12:7-8 and how does he use it to support his argument?
How does the author refute the argument that the prohibition against marrying a woman and her sister in Leviticus 18:18 refers to polygamy in general?
According to the author, what is the significance of God being referred to in masculine terms throughout the Bible?

Quiz Answer Key

The central argument is that patriarchy, specifically including polygamy, is divinely mandated by God since the creation of man and woman, advocating for a return to this biblically ordained social order.
He argues that Paul emphasizes Adam’s singular sin being imputed to all humanity, including Eve, highlighting her absence in the verses to emphasize Adam’s representative role in original sin and, by extension, headship.
He interprets “duty of marriage” as referring to sexual relations, concluding that this passage explicitly condones and approves polygamy by commanding continued sexual relations with a prior wife even after taking an additional wife.
The author argues that this law, concerning inheritance rights of firstborn sons in polygamous marriages, presupposes the legitimacy of polygamy because it would be illogical for God to grant a so-called “illegitimate” son preference over a “legitimate” one.
Because God declared Abraham righteous and obedient despite his polygamous practices, implying that polygamy cannot be inherently disobedient to God. He argues that examples within their context, rather than in isolation, reveal the lawfulness of the practice.
Jordan interprets Jair’s many sons as evidence of “self-aggrandizement” and a striving for “royal and dynastic privileges.” The author refutes this by highlighting Jair’s honorable judgeship, his positive influence on Israel, and the fact that his sons also served as judges, suggesting God’s blessing on Jair’s large family.
He argues that since Jephthah, despite being the son of a “harlot,” was chosen by God to lead Israel and was clearly knowledgeable about the Law, the term “harlot” in this context must refer to a concubine, further supporting the legitimacy of polygamy within God’s Law.
He argues that the phrase “into thy bosom,” consistently used in Scripture to denote marriage, implies David actually marrying Saul’s wives. He supports this with the passage’s logical structure, where God contrasts blessing David with Saul’s wives against David’s sin with another man’s wife, suggesting a parallel between legitimate and illegitimate acquisition of wives.
He refutes this by analyzing the context of the verse, which falls within a series of prohibitions against sexual relations with close relatives. He argues that the “strong considerations” needed to interpret “sister” generically are absent, concluding that the verse prohibits a specific polygamous arrangement within a system where polygamy is generally permitted.
He argues that God’s consistent portrayal as masculine is not arbitrary but has a “metaphysical ground” related to the Incarnation and the “eternal generation” of the Son. He claims God is inherently male, evidenced by Jesus’ maleness and Old Testament theophanies in male form.

Essay Questions

Critically analyze the author’s use of biblical interpretation to support his stance on polygamy. Consider his approach to context, interpretation of Hebrew terms, and potential biases.
Compare and contrast the author’s views on polygamy with those of the commentators mentioned in the text (e.g., John Knox, James B. Jordan, Gary North). How do their interpretations differ, and what factors might contribute to these differences?
Explore the author’s argument concerning the supposed “tension” between Genesis 2:24 and the instances of polygamy permitted and mandated in the Old Testament. Do you find his resolution of this tension convincing? Why or why not?
The author dedicates a significant portion of the text to arguing for the inherent masculinity of God. How does this argument relate to his overall thesis on patriarchy and polygamy? Do you find this connection justified?
Consider the potential social and ethical implications of the author’s call to “resurrect the biblical family” according to his interpretation of Scripture. What challenges might arise from such an endeavor, and how might they be addressed?

Glossary of Key Terms

Patriarchy
A social system in which men hold primary power and authority, particularly within the family and society at large. The author argues for a biblical patriarchy where men lead, women submit, and polygamy is permissible.

Polygamy
The practice of having more than one spouse at the same time. The author distinguishes between polygyny (one man with multiple wives) and polyandry (one woman with multiple husbands), arguing that the Bible specifically permits and even mandates polygyny.

Concubine
A woman in a relationship with a man of higher social status, often involving a contractual agreement and providing less social standing and legal protection than a wife. The author analyzes biblical references to concubines to argue for the legitimacy of polygamy.

Adultery
Voluntary sexual intercourse between a married person and someone other than their spouse. The author differentiates polygamy from adultery, claiming that polygamy within the framework of Old Testament law does not constitute adultery.

Theonomy
The belief that society should be governed by divine law, specifically the Law of Moses as found in the Old Testament. The author subscribes to this view, arguing that the moral and social laws of the Old Testament remain binding today.

Dispensationalism
A theological system that divides history into distinct periods (“dispensations”) characterized by different ways God interacts with humanity and different covenants. The author critiques dispensational interpretations of biblical law, particularly regarding marriage and divorce.

Levirate Marriage
A type of marriage mandated in the Old Testament (Deuteronomy 25:5-10) where a man marries his deceased brother’s widow to produce an heir for his brother. This practice is cited by the author as evidence for the divinely ordained nature of polygamy in certain circumstances.

Incarnation
The Christian doctrine that God became flesh in the person of Jesus Christ. The author links the Incarnation to the inherent masculinity of God, claiming that Jesus’ maleness points to a fundamental truth about God’s nature.

This glossary provides a starting point for deeper engagement with “Man & Woman in Biblical Law.” It is crucial to approach the text critically, considering various perspectives and engaging with the ethical and theological implications of the author’s arguments.

Book Briefing

This briefing document provides an overview of the book “Man & Woman in Biblical Law: A Patriarchal Manifesto, Resurrecting the Biblical Family, Part 1” by Tom Shipley.

Main Themes

The book’s overarching theme is the promotion and justification of patriarchy, specifically Christian Patriarchy, as the divinely ordained social order. Shipley argues that this model, with men as heads of households and society, is mandated by the Bible and should be the foundation for all social structures within Christian families and communities.

A central, and controversial, argument within this framework is the book’s stance on polygamy. Shipley argues vehemently against the prevailing Christian view of monogamy as the sole biblical standard for marriage. Instead, he uses extensive biblical examples and interpretations of scripture to argue that polygamy is not only permitted but also presented in a positive light within the Bible, particularly in the Old Testament.

Key Ideas and Facts

Biblical Literalism: The book relies heavily on a literal interpretation of the Bible, using individual verses and stories to support its claims about patriarchy and polygamy. Shipley rejects interpretations that deviate from his literal understanding as compromises with modern cultural norms.
Theology of Gender: The book presents a rigid and hierarchical view of gender roles. It argues that men and women have distinct, God-given roles, with men designed for leadership and authority, and women for submission and domesticity.
Historical Revisionism: Shipley challenges the traditional interpretations of biblical texts and historical figures, reinterpreting them to fit his pro-patriarchy and pro-polygamy stance. For example, he reinterprets the stories of Abraham, Jacob, David, and Solomon, portraying their polygamous relationships as righteous and divinely sanctioned.
Dispensationalism: While advocating for the continued relevance of Old Testament law, the book engages selectively with the concept of dispensationalism, sometimes arguing for continuity between the Old and New Covenants, and other times suggesting exceptions or modifications based on the New Covenant.

Important Quotes

On Patriarchy: “The subject matter is patriarchy and the biblical exposition contained herein is devoted to establishing the proposition that it is patriarchy which is and was mandated by God ever since the original creation of man and woman.”
On Polygamy: “This passage of Scripture constitutes Divine approval of polygamy and removes it from classification as adultery.” (Referring to Exodus 21:7-10)
On Biblical Literalism: “The ‘monogamy only’ doctrine is as riddled with holes as the moon is pockmarked with craters. It is a defective doctrine in its fundamental formulation. Though asserted with much confidence… the doctrine is in reality a crumbling ruin. It begins from a false premise and ends with tautologies, non sequiturs, and absurdities.”
On Gender Roles: “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man.” (Interpreting 1 Corinthians 11:7-9)

Conclusion

“Man & Woman in Biblical Law” is a polemical work that seeks to redefine the understanding and practice of Christian family and social structures. It argues for a return to a patriarchal system rooted in a literal reading of the Bible, advocating for male headship and challenging the traditional Christian view of monogamy. The book’s arguments are likely to be controversial and face strong opposition from those with differing interpretations of scripture and understandings of gender equality.

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