The primal
bond of human society, the foundation and procreation of the human family, has
always been articulated through the imagery and establishment of marriage.
Throughout the bible a series of motifs are painted through various
descriptions of this human relationship (i.e. companionship, romance,
sexuality, covenant, family life) but the basic principle is of two
individuals, a man and a woman, becoming one (Gen 2: 22-24).
“The
imagery of joining [together]… plays a central role” in this expression, and
throughout the scriptures God is also pictured as being in a covenantal
marriage type relationship with his people. Yahweh is regarded as the
bridegroom of Israel in the context of the Old Testament (Is 54: 5-6) and this theme
continues with Jesus as the bridegroom in the New Testament (Mk 2:19-20)
(Ryken, Wilhoit, Longman III, 1998. pp 538).
The nature
of marriage as a mutual bond of both possession and the giving to another of
one-self is wonderfully painted in the inclusive and personal language of
Yahweh toward his people, that consistently affirms His permanent relationship
with them in a very practical and understandable way (Packer, 1995. pp 39-40).
The
metaphoric use of God’s role as the husband of his people, who are depicted as
his bride or wife, maintains the covenantal language that is appropriate for
such an association, and the expectations of the behaviour within such a
relationship from both parties.
Scheir
states that “…the marriage commitment is so radical that it involves leaving
[even stressing that this Hebrew word meant forsaking] one’s parents to cling
to one’s wife”. He says that the marriage commitment is “…so comprehensive that
it permanently trumps all other earthly loyalties” (2002).
The permanent
nature of a covenant made between two parties intrinsically weaves its way
through this imagery (both between human beings and Yahweh) and remains
relevant and understandable to this day. Jesus himself affirms when restating
the Genesis passage of two separate individuals becoming one at the marriage
ceremony; upon this fact no-one should attempt to separate them because God had
joined them together (Gen 2: 22-24; Matt 19: 5-6).
The
prophet Malachi states it very succinctly when he says God “…witnessed the
[covenant] vows you and your wife made to each other on your wedding day when
you were young” (2: 14 NLT). This relationship is built on mutual love but also
has legal ramifications if violated. The prophet Hosea uses the depiction of
this violated state and the legal outcome of a jilted husband when he describes
the Israelites state of alienation after they broke their marriage vows with
Yahweh and the ensuing consequences (Hos 1: 2).
In ancient
times marriage was primarily for the procreation of the species rather than it
being an avenue for companionship. Augustine suggests that the creation of Eve
as Adam’s helper was primarily for the task of bringing forth children
(Gaebelein, 1990. pp 46). The more offspring a family had, especially male
children, the greater the status. Marriage was used to secure political
alliances, increase holdings over property, and promote the welfare and success
of the larger family group. The choice of a bride was generally based on
whether the union would be beneficial in bringing an influential family into an
alliance, or if the woman brought qualities that enhanced the prospects of the
family’s future development (Douglas & Tenney, 1987. pp 624-625).
The very
first prayer recorded in the bible is of this very event taking place. Abraham
asks his oldest and most trusted servant to travel to his homeland to seek out
an appropriate woman from Abraham’s distant kin for Isaac to marry, therefore
denying a fiduciary connection with the local Canaanites through a marriage between
their children. It is in this context that the servant asks the God of Abraham
to grant him success in his search (Gen 24: 12-14).
Yahweh
instructs the Israelites not to intermarry with other nations to maintain the
purity of the Jewish stock; a monogamous relationship was his idea. The 10th
Commandment specifically highlights the need for a marriage to be a lifetime
commitment with one person. Throughout scripture the infidelity of the
Israelites disobeying the Mosaic Law (Ex 20: 17; 21:5, Deut 5: 21) is the motif
that Yahweh uses to highlight their relational status with Him, using
relational words to describe their actions (i.e. adulterous, fornicators,
promiscuous).
The
picture of the kinsman redeemer is also interlaced in the marriage motif. Prior
to marriage, the woman was a protected member of her father’s household but
after marriage that status was transferred to the household of her husband.
This was often through the payment of a significant “bride price” (Hebrew
mohar) and the giving of betrothal gifts (Hebrew Mattan) to the bride.
A woman
whose husband had died was rescued from a life of destitution and suffering by
one who had the right to redeem her (Hebrew go el) and she entered in a
levirate marriage. The biblical story of Ruth is the best example of this
rescue taking place when Boaz comes and redeems her from a life of loss and
insignificance.
A
wonderful correlation exists in the Christian’s perspective in God rescuing his
people, becoming their Kinsman Redeemer as Christ, paying the ultimate bride
price for our salvation (John 3:16, 1 Peter 1: 18-19), giving betrothal gifts
of great value (i.e. eternal life, peace, joy, sonship, spiritual gits),
calling us his bride (Rev 21: 2), promising his faithfulness as a monogamous
husband (John 17:20-26, Heb 8: 6-13) and preparing a home for which we are to
dwell for ever together (John 14: 1-3).
Risk
states that “…one of the most profound and evocative illustrations in Scripture
is the depiction of the Church as the bride of Jesus the Messiah”. The motifs
and language used throughout the marital relationship between a man and a
woman, from as far back as Adam & Eve, culminate in a melding of purpose
pictured in ancient Jewish marriage traditions and Jesus’ work of establishing
his church (1996. pp 1).
Jesus
invites us, as his bride, to join the wedding feast (Matt 22: 1-3) and
celebrate being a part of the wedding of the Lamb (Rev 19: 6-10). The
significant parallels from the Old Testament that we can connect to our modern
Christian worldview of marriage is that God is looking for a covenantal,
monogamous, faithful and permanent relationship with his bride (the church) and
the imagery of the joining together of the two, to become one, is still His
idea (Phil 2:5-11; 1:6, Heb 13: 8).
Bibliography
Douglas, J.D., Tenney, M.C. (1987). The
New International Dictionary of the Bible.
Zondervan
Publishing House, Grand Rapids, Michigan, USA.
Gaebelein, F.E. (1990) ed. The Expositors
Bible Commentary. Genesis, Exodus,
Leviticus,
Numbers. Vol 2. Zondervan, Grand Rapids, Michigan, USA.
Packer, J.I. (1995). A Passion for
Faithfulness. Wisdom from the book of Nehemiah.
Hodder
& Stoughton Ltd, London, UK.
Reyken, L., Wilhoit, C.W., Longman III, T.
(1998) eds. Dictionary of Biblical
Imagery.
Inter Varsity Press, Downers Grove, Illinois, USA.
Risk, B. (1996). The Ultimate Wedding.
Ancient Jewish Marriage Traditions & Their
Fulfilment
in Jesus the Messiah. http://www.ldolphin.org/risk/ult.shtml
Scheir, R. Christianity Today, January 7,
2002. Vol 46, No.1, pp 63. Sexuality
&
Gender. The Marriage Mystery.
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