Religion / A Vision Of Marriage: Society Vs. The Bible

A Vision Of Marriage: Society Vs. The Bible

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Autor:  anton  03 November 2010
Tags:  Vision,  Marriage,  Society
Words: 1186   |   Pages: 5
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Sex in Today's Culture

The changes in society's attitudes to love, sex and marriage in the last few decades requires one to look at the Christian idea of marriage, and to see if the Bible’s teaching can still hold power. One fundamental question that must be revisited concerns what it actually is that constitutes a marriage. Should it be defined as a sexual union, or as a covenant? If it is a sexual union, does sex carry responsibilities, even if no covenant has been made? If it is a covenant, what period does it cover? Is it for life? Does it cover life leading up to it, as well as life after it is made?

The predominant view of our culture is that marriage is a covenant of sexual faithfulness, excluding other sexual relationships only while it is in force. There is therefore nothing inherently wrong with pre-marital sex, from a legal viewpoint, as it does not break the marriage covenant. As a Christian, one may rightly argue that pre-marital sex is unwise, in that it may reduce one's capacity for intimacy with one's future marriage partner. However if he or she accept this definition, he or she will have difficulty explaining why it is wrong in an absolute sense. Others will see he or she as out of step with the majority view in contemporary western culture that pre-marital sex is useful in testing a relationship prior to making a long-term commitment. Contemporary culture still tends to see marital infidelity as wrong, but sees pre-marital sex as something quite different.

Marriage in the Old Testament

As a Christian, one cannot accept this view of sex before marriage. It is clear from the scriptures that God's ideal for his people is that they marry as virgins. From the scriptures one must say that marriage is more than a covenant of sexual faithfulness for a period of time. He or she should say that marriage ideally means sexual faithfulness for all time, both before and after any public ceremony? This is what it meant before the fall, when marriage and sexual union were equivalent.

The seventh commandment explicitly forbids adultery, but it is clear it covers a broad range of sexual sin. Many believe the Old Testament law as a whole was designed to enforce the purity of marriage. Adulterers were put to death (Leviticus 20:20), so in theory there were no second marriages. Similarly wives were put to death if found not to be virgins (Deuteronomy 22:21-22). Finally, couples who engage in sex, but are not covenanted to marry (each other or others), are required to marry each other (Exodus 22:16-17). The effect of the law, if fully implemented, was to ensure that no woman had a sexual relationship with more than one living man. For the woman at least, this made marriage and sexual union equivalent. This understanding dates from the dawn of time. That its application precedes the Law of Moses is illustrated by Jacob, later called Israel, who accepted Leah as his wife after unintended sexual union (Genesis 29:16-30).

The Nature of Marriage

From the beginning, marriage has involved not just sexual union, but a commitment that has the blessing of God. In the first account of creation, in Genesis 1, this blessing came directly from God. In subsequent generations it comes through parents, the church, and the community. Genesis 1 speaks of man, woman and marriage as follows:

So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, "be fruitful and increase in number; fill the earth and subdue it." (Genesis 1:27-28).

Among the writings of the church fathers, whose ability to help one understand scripture should not be under-estimated, is a treatise of marriage by Clement. His understanding of marriage would seem to echo the above scripture, and his definition is as follows:

Marriage is the first conjunction of man and woman for the procreation of legitimate children. (Stromata / On Marriage)

The phrase "legitimate children" recognizes that marriage is more than a sexual union. It recognizes that marriage is a sexual relationship with a purpose, with a sense of permanence, a sense of the approval of God and hopefully the approval of the community, and an expectation of raising children.

The second account of creation, in Genesis 2, is somewhat fuller. In speaking of man, woman and marriage, it agrees with the account from chapter 1, but puts it slightly differently:

The man said, "This is now bone of my bones and flesh of my flesh; she shall be called 'woman', for she was taken out of man." For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. The man and his wife were both naked, and they felt no shame. (Genesis 2:23-25)

The phrases "flesh of my flesh" and "one flesh" are similar. The first phrase would seem to denote a genetic or family kinship, the kind a person is born (or created) into, over which he or she has no control. The second phrase refers to the marriage bond, where two live as one, and to the sexual act which both symbolizes and nurtures this bond. Marriage is therefore another kind of kinship, voluntarily entered into, but just as strong as the family bond.

This is the text that Jesus refers to in their teaching on marriage and divorce (Matthew 19:3-12). It is clear Jesus regards the marriage bond as binding as the family bond. While it can be argued that both family and marriage bonds can be disrupted or severed by extraordinary circumstances, Jesus makes clear that that if one renounces a marriage out of selfishness with a view to marrying another, that God does not regard the second marriage as valid. This text is also that which Paul refers to his teaching on marriage (Ephesians 5:25-33), where he emphasizes the relational aspect, and in his teaching on immorality (1 Corinthians 6:9-20), where he emphasizes the sexual aspect.

A marriage is a valid family unit, whether or not it produces children. Nevertheless, both God's blessing and the marriage covenant have a view to reproduction and the extension of the Kingdom of God (Genesis 1:28, Malachi 2:15).

The Greatest Commandment

Jesus confirmed that the greatest commandment is to love God, and the second greatest is to love one's neighbor. On these commandments "hang all the law and the prophets" (Matthew 22:40). Neither Jesus nor Paul gives us a license to ignore God's commands. But neither wants us to be prisoners to the law. As a church let us uphold his standards, even when in the world's eyes they may seem foreign. But let us do so with Christ's compassion, in a way that promotes love of God and love of one another, a way that is life-affirming (John 10:10).


All quotations of the scriptures, unless otherwise stated, are from the New International Version (Zondervan Publishing House, Grand Rapids, MI, USA), 1984.

Of Alexandria, Clement. The Stromata or Micsellanies. Vol. II. New York City: Kessinger, 2004.

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