What does the Bible say about an open marriage? Does the Bible address polyamory / swinging?

The whole of Scripture is full of the errors of fornication (Acts 15 v 29) and adultery (Exodus 20 v 14). The first is sexual relationship outside of marriage and the second sexual relationship with a married person. We must clearly state that physical affection is only intended by God for one man and one woman and that within the confines of marriage and to a very limited extent by a couple committed to marriage (see previous chapter).

But what has become of marriage through sin! It was not the will of God that Lamech, Abraham, Jacob, Solomon and other men of the Old Testament should have several wives at the same time, and this only brought distress into their families. How serious was the adultery David committed with Bathsheba! And how are things today with regard to matrimonial morals-not only in the world, but also among Christians? In recent decades Biblical standards in society have been systematically done away with in this area too.

In God's sight immoral behaviour is so abominable that Paul had to write to Ephesus: "But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints" (Eph. 5: 3). This means that we should not mention these things frivolously and so make little of them. The Bible speaks very clearly as to God's judgment about these sins. Holy Scripture not only calls prostitution fornication, but all extramarital intercourse, even where there may be the intention to get married, and even if it is done only once (cf. Gen. 34 and 38). In the world today the word fornication is only used in connection with the first meaning. In the New Testament, however, extramarital intercourse in general is called fornication, that of married persons is called adultery, and both are condemned as abominable sin (Matt. 15: 19; 1 Cor. 6: 9; Heb. 13: 4).

But what has become of marriage through sin! It was not the will of God that Lamech, Abraham, Jacob, Solomon and other men of the Old Testament should have several wives at the same time, and this only brought distress into their families. How serious was the adultery David committed with Bathsheba! And how are things today with regard to matrimonial morals — not only in the world, but also among Christians? In recent decades Biblical standards in society have been systematically done away with in this area too.

In God's sight immoral behaviour is so abominable that Paul had to write to Ephesus: “But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints” (Eph. 5:3). This means that we should not mention these things frivolously and so make little of them. The Bible speaks very clearly as to God's judgment about these sins. Holy Scripture not only calls prostitution fornication, but all extramarital intercourse, even where there may be the intention to get married, and even if it is done only once (cf. Gen. 34 and 38). In the world today the word fornication is only used in connection with the first meaning. In the New Testament, however, extramarital intercourse in general is called fornication, that of married persons is called adultery, and both are condemned as abominable sin (Matt. 15:19; 1 Cor. 6:9; Heb. 13:4).

According to Scripture, the sin of fornication not only refers to prostitution, but to any pre- or extramarital intercourse. We saw this earlier when we considered verses 27-30. Fornication is also adultery when at least one of the persons involved is married. Here the general term, "fornication," is used, although the verse deals especially with adultery. It seems rather far-fetched to interpret "fornication" here as implying immoral behaviour before the marriage, of which the husband learns only after the wedding.

A new topic comes before us in verse 4: "[Let,] marriage [be] honourable in all things and the bed [be] undefiled; but fornicators and adulterers God will judge." Here the Jewish Christian is called to stand the more on his guard, as the law allowed a latitude which the Lord showed to be far from God's mind. The A.V. is faulty in two respects. It is not a mere affirmative sentence stamping the relationship with dignity, but an exhortation in the imperative calling us to carry it on worthily, and to guard it from all taint of unchastity or impureness. And we are bid to set it in honour, not in this respect or in that, but "in all things." Thus it is in no way a certificate of respectability which all people possess because they are in wedlock, but a solemn charge to married saints that, their use of the relationship be thus pleasing to the Lord in every detail. To say it is honourable "in all men" overlooks, if it does not destroy, the force of the scripture for the Christian's conscience. And this is the more evident as we hear next that God will judge every violation of its sanctity whether in neglect or in misuse.

When Adam was made, Jehovah said, It is not good that the man should be alone: I will make him a help meet for him. And so He builded the woman out of the man. They were to be, and were, one flesh. The apostle was the last man to weaken the order of nature. It was he who still later wrote to the Hebrews, Let marriage be every way honourable, and the bed undefiled. Here he in no way contradicts it or differs. He is in full unison with his Master (in Matthew 19 and Mark 10) who vindicated God's original institution from creation for man in the flesh, whatever the law might allow in view of the hardness of men's hearts, though he maintained the superior excellence of the unmarried state, where there was power to be undividedly for the Lord and His things. But it is not so with every saint. All cannot receive it, but those to whom it has been given. If any one is able, let him receive it: if he boast, he is in danger of dishonouring the Lord more than those he despises. The Lord and His apostle both caution souls. Grace may call and strengthen to live above what is not only lawful but honourable every way; and surely, if kept thus in lowliness, the former is the better portion.

But there are snares through nature as it is; and nowhere was there reason to fear more from the habits and associations of the place than at Corinth. Heathenism in some cases consecrated fornication. Because of the licentious ways, there and then of the commonest occurrence but at all times a danger, let each have his own wife, and each have her own husband. Mutual consideration to the last degree becomes both in a relationship where they that were two are no longer so but one. Grace, if it lift above nature in certain cases for the Lord's glory, enforces the honour and duties of those who are in a natural relationship. It is the sure mark of the enemy, where grace is perverted to put contempt on the least or lowest ordering of God. If we are in the relationship, we are bound to be true to its claims. Hence the husband was to pay her due to the wife, and in like manner the wife to the husband. The married estate is inconsistent with independence of each other in all that pertains to it. The wife has not authority over her own body, but the husband; and in like manner also the husband has not authority over his own body, but the wife. Hence they were not to defraud or wrongfully deprive one another, unless by consent for a time, that they might be free for prayer and again be together, lest Satan should tempt them for their incontinency. The law made nothing perfect. Christ vindicated God's mind and will as to the first man, but Himself was the manifestation of God in man. So does the apostle speak of marriage in words far above the thoughts and ways of Israel. What is first was never so fully stated before; but grace, as ever, presents a better thing.

"But concerning the things of which ye write to me, [it is] good for a man not to touch a woman; but on account of fornications, let each have his own wife, and each have her own husband. To the wife let the husband render his due, and likewise also the wife to the husband. The wife has not authority over her own body, but the husband; and likewise also the husband has not authority over his own body, but the wife. Defraud not one another, unless by consent for a time, that ye may have leisure for prayer, and again be together, that Satan tempt you not because of your incontinency." (Ver. 1-5.)

But concerning the things of which ye wrote [to me], [it is] good for a man not to touch a woman, 2 but on account of fornications let each have his own wife, and each have her own husband. 3 To the wife let the husband render her due, and likewise also the wife to the husband. 4 The wife has not authority over her own body, but the husband; and likewise also the husband has not authority over his own body, but the wife. 5 Defraud not one another, unless by consent for a time, that ye may have leisure for prayer and again be together, that Satan tempt you not because of your incontinency. 6 But this I say by way of permission, not by way of command. 7 Now I desire all men to be even as myself; but each has his own gift of God, one this way, and another that.

(Vv. 1, 2). Having exhorted the saints to maintain holiness in the assembly (1 Cor. 5) and individual holiness (1 Cor. 6), the Apostle now instructs us to maintain holiness in the natural relationships of life. Christianity by no means sets aside the order of nature, though it will correct the abuses by which fallen man may have corrupted these relationships. Every man is at liberty to have his own wife, and every woman her own husband, and indeed this is a legitimate way to avoid the temptation to unholiness. The spurious pretension to higher spirituality by insisting upon asceticism is thus entirely condemned.

(Vv. 3-5). The Apostle gives his advice to those in the married state. The relationship is to be taken up with due consideration for each other as being mutually dependent upon each other.

(Vv. 6-9). In having said, “Let every man have his own wife, and let every woman have her own husband”, he is careful to explain that he is not giving a command, but he speaks as consenting to the married state. His own wish is that all should be as he himself, free from these relationships. But he recognises that it is not given of God for all to remain unmarried, and where not given it is “better to marry”.

It is evident from the first verse that the Corinthians had inquired of the Apostle about marriage and the relationship of man and woman. It was an important question in a city of the character of Corinth, so full of immorality. This chapter answers their question and gives instructions concerning the unmarried and those who are joined together in marriage. "It is good for man not to touch a woman" has been used as sanctioning celibacy and discrediting the marriage union. Such is not the case. The unmarried state has for the Christian, who is fully devoted to the Lord, certain spiritual advantages. "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord" (Verse 32). Compare this also with the words of our Lord in Matthew 19:4-12. The Apostle Paul was unmarried (verse 8) and denied himself the lawful privilege of having a wife (9:5) to be free in all things to serve the Lord. But there were great dangers, especially in heathen Corinth, where fornication was religiously sanctioned. Therefore the Apostle enjoins them that every man should have his own wife and every woman have her own husband. And in this relationship, fully approved by the Lord both must be true to its natural claims. As to the body, the husband belongs to the wife and the wife to the husband. They are not to defraud each other. However, by mutual consent they may be apart for a season to give themselves unto prayer. And this he wrote not as a command, but as a permission. "The Apostle gives his thoughts and judgment as a spiritual man, his mind animated and guided by the Spirit, and contrasts it with inspiration and what the Lord said."