POLYGAMY by J. A. L. Derby

Pacific Press Publishing Company · Mountain View, California · Jan 31, 1906

POLYGAMY.

By J. A. L. Derby

To persons who have not been brought up in the midst of Mormon practises and influences, it may seem superfluous to inquire into the Biblical teaching on the subject of polygamy. The records of the spread of Mormonism, however, show that not a few persons in recent years have become confused on this matter. To those not familiar with Scripture principles and their application, who know no duty unless it come as a direct command, a very plausible argument in favor of polygamy may be drawn from the examples of Abraham, Jacob, David, Solomon, and other individuals of sacred history. The fact is, one whose conduct is governed by precepts and examples only, who has no discernment for principles, will find abundant excuse to dance, play cards, use strong drink, hold slaves, go to war, marry wives many, and have concubines.

But it is certainly true that the Word of God is opposed to all these things, as any one acquainted with its spirit knows. This could be shown in each instance; but the purpose of the present article is much more limited. Suffice it to say here that the development of pure religion since the time of Abraham illustrates what is often the case in individual experience—a gradual growth toward higher and truer conceptions of what the will of God is; and to the mind that has once grasped these purer ideals, any return in practise to the baser conceptions is as positive a sin as if it were the direct transgression of an express command. "To him that knoweth to do good, and doeth it not, to him it is sin." James 4: 17.

We shall not stop to show how God in the beginning revealed His will concerning the number of husbands a woman should have and the number of wives a man should have, and how Jesus put His stamp of approval on the principle when He interpreted the indefinite "they" of Gen. 2: 24 to mean explicitly two. The former text says that "they [the man and woman] shall be one flesh." Christ says in Matt. 19:5 that this "they" includes only two.

Neither shall we take time to enlarge upon the fact that only by families so constituted could a pure morality be attained in the world or the church, as is said in Mal. 2: 15, "Did not He [God] make one [woman for one man, —see verse before]? . . . And wherefore one?—That He might seek a godly seed."

Nor shall we even refer to the numerous texts which show the discord and unhappiness that resulted when this divine purpose was not heeded.

At present we shall emphasize but one point; namely, that there is in the New Testament a positive prohibition to servants of God against having more than one wife at a time.

For those who want the direct statement, it is there. Every one might read it plainly for himself had not King James's translators, in obedience to his express command, for fear of disturbing the ecclesiastical order,—which in his mind was absolutely essential to the existence of a king,—mistranslated the word diakonos and its derivatives in more places than one. "No bishop, no king," was the way James summed up his belief. Not to change "the old ecclesiastical words" was his command. That they followed the injunction is shown by their words, as found in their preface to the larger Bibles: "We have avoided the scrupulosity of the Puritans, who leave the old ecclesiastical words, and betake themselves to others." The words referred to are such as tend to uphold the hierarchy, the various ecclesiastical orders as found especially in the Episcopal Church. One of these words is diakonos.

Of the thirty times this word is used in the New Testament, not once does it in the original Greek have the official and technical import implied in the English words deacon and minister used to translate it. Its true meaning is most nearly given by the word servant. Concerning its use we quote the following, which illustrates the point:

"Whosoever will be great among you, let him be your minister [diakonos]; and whosoever will be chief among you, let him be your servant [doulos, slave]." Matt. 20: 26. "If any man desire to be first, the same shall be last of all, and servant [diaconos] of all." Mark 9: 35. "If any man serve [diacone] Me, let him follow Me; and where I am, there shall also My servant [diaconos] be; if any man serve [diacone] Me, him will the Father honor." John 12: 26. This is a very important instance of the usage of the word, as it is in fact a description of all Christ's deacons, ministers, or servants. Any one that serves Christ is His diakonos. "Jesus Christ was a minister [diaconos] of the circumcision for the truth of God." Rom. 15: 8. "I commend unto you Phebe our sister, which is a servant [diaconos] of the church which is at Cenchrea." Rom. 16: 1.

In the following texts, the Authorized Version has the word "minister" where we have used "servant," the correct translation:

"Who then is Paul, and who is Apollos, but servants [diaconi] by whom ye believed." 1 Cor. 3: 5. "Our sufficiency is of God, who hath also fitted us to be servants of the new covenant." 2 Cor. 3: 6. "Satan himself is transformed into an angel of light. Therefore it is no great thing if his servants [diaconi] also be transformed as servants [diaconi] of righteousness." 2 Cor. 11: 14, 15. "Are they servants [diaconi] of Christ? I am more; in labors more abundant," etc. 2 Cor. 11: 23. "Tychicus, a beloved brother, and faithful servant [diaconos]." Eph. 6: 21. "Timotheus, our brother and servant [diaconos] of God." 1 Thess. 3: 2. "These instances, then, will be sufficient to show that the diaconos of the Greek text is a word generally expressive of service, and that to translate it deacon or minister . . . is not to represent the true meaning of the original, but rather the ecclesiastical prejudices of the translator. And, in fact, the word 'deacon,' and 'the office of a deacon,' tho making a conspicuous figure in the English Bible, have no existence in the original."—"Ministry According to the Scriptures," Pages 40, 41.

We turn now to examine a text where this word is mistranslated, and where the proper rendering gives the point we are after.

In 1 Tim. 3: 12 we read, "Let the deacons be the husbands of one wife." Since the Greek word is here diaconi—also spelled in English diakoni—it is clear from what has been said above, that the proper word to be used is servant, or minister (without the official or clerical import). In the next verse, 13, we read of the "office of a deacon." This phrase is wholly imaginary. There is nothing to warrant it in the original. The word thus translated is diakoneitosain; its meaning is simply "let them serve," or "let them be in service."

Here, then, we have the direct, explicit command that servants of God, Christians, shall have but one wife. J. A. L. Derby.