In the literary structure of the Genesis Creation account, the institution of marriage, which appears in the seventh section of Genesis 2:21–24, parallels the institution of the Sabbath, which appears on the seventh day, in Genesis 2:1–3. This numerological parallel highlights a lesson of high significance: the relationship between God and the human family is to be understood in light of the sacrament of marriage.
The marital trope will be repeated in the early steps of the people of Israel at the time of the Exodus. The motif of jealousy, often associated with the motif of marital adultery, is found, for instance, in the covenant document of the Decalogue (Exod. 20:5; compare with Num. 25:1; Deut. 4:23, 24). The covenant between God and His people is thus understood in conjugal terms. God “loves” His people (Deut. 7:8, NKJV), and Israel is supposed to “love” God in return (Deut. 6:5). The Hebrew word yada‘, “to know,” that describes the sexual, intimate, and personal relationship between husband and wife (Gen. 4:1, Gen. 19:8, NKJV), is used to refer to the relationship between God and His people (Ps. 16:11; Jer. 2:2, 3; Ezek. 16:3–32).
For these reasons, it is imperative to study the biblical dimensions of the conjugal relation in order to better understand the significance of the conjugal metaphor.
Part II: Commentary
Let us first look at the biblical model of marriage as exemplified by the union of two couples in the book of Genesis: Adam and Eve, and Isaac and Rebekah. Subsequently, we shall examine the conjugal symbolism in its prophetic applications: namely, how the “harlot” and the “bride” tropes illustrate, respectively, the failure and the success of God’s relationship with fallen humanity.
Adam and Eve
According to the biblical record, the institution of marriage took place in the Garden of Eden, on the first day of human history (Gen. 1:26, 27; Gen. 2:18, 20–23). It is, then, expected that these ancient, inspired texts of Genesis contain the foundational principles of marriage and are, therefore, useful in our inquiry.
“In the image of God” (Gen. 1:27, NKJV). It is interesting that the regular plural is used to describe God’s initiative to create the human couple: the plural of the verb na‘aseh, “let us make” (Gen. 1:26), refers to the interrelationship existing within the Godhead. The fact that God created the couple “in His own image” (Gen. 1:27) implies that, as a couple, Adam and Eve must reflect the model of the divine interrelationship. This parallel should not, however, be taken literally to mean, for instance, that there is sexual relationship or hierarchy within the Godhead. The idea is simply that, just as there is love and unity between the Three Persons of the Godhead, there should be love and unity between the man and the woman (see Gen. 2:24; John 15:9, 12, 17; Eph. 4:1–6).
“ ‘A helper comparable to him’ ” (Gen. 2:18, NKJV). The word ‘ezer, “helper,” is generally used to refer to God’s act of salvation (Exod. 18:4, Ps. 33:20, etc.). The word kenegdo, “comparable to him,” literally means “like” (ke) and “before each other” (negdo). The couple is thus described as being “like” each other and “before each other.”
The reciprocal dynamic that exists between the man and the woman in Creation and after the Fall serves also as a figure to signify the covenant between God and His people (compare Song of Sol. 6:3, Gen. 3:16, Eph. 5:21–28).
Isaac and Rebekah
The story of the marriage of Isaac and Rebekah is recorded in Genesis 24, the longest chapter of Genesis. This story contains a lesson about God’s presence. The Lord (YHWH), who never speaks in this chapter, is, however, mentioned 17 times. Another keyword of the chapter is the verb “go” (halak), which also occurs 17 times, seven of which are related to Rebekah. The word “go” is the verb that initiated Abraham’s journey in response to God’s call (Gen. 12:1, 4). Rebekah is thus understood as a second Abraham. The general idea of this chapter is that marriage is the place of God’s presence, the place of God’s salvation. The marriage of Isaac and Rebekah displays, therefore, a number of instructive elements that enlighten our understanding of God’s covenant with His people.
God initiates the covenant. Just as Abraham symbolically moved to the place of the future bride by sending his servant Eliezer, God is the One who takes the first move toward His people, His bride. Yet, God does not force His covenant. In the same manner, Eliezer takes into consideration the freedom of the bride, who may decide not to follow him: “ ‘Perhaps the woman will not be willing to follow me’ ” (Gen. 24:5, NKJV).
The bride’s response. Rebekah does not hesitate to follow and responds with one word: ’elek, “ ‘I will go’ ” (Gen. 24:58, NKJV), which marks the last occurrence of the key verb halak (“go”) in connection with Rebekah. That Rebekah is consulted is striking in her cultural context in which the woman was not supposed to have a say in her marriage. In this case, all depends on her “yes” or “no,” as she has the last word in this matter. Moreover, Rebekah’s response is the same as the response of the patriarch Abraham. The verbs echo the departure verb of Abraham when he left Mesopotamia: wayyelek, “departed” (Gen. 12:4, NKJV). In this sense, Rebekah’s steps follow Abraham’s steps.
The part of prayer. Eliezer prayed for the success of his journey (Gen. 24:12) and also that Rebekah would give him a drink (Gen. 24:14). Then, in accordance with his prayer, Rebekah “gave him a drink” (Gen. 24:18, NKJV). Also, Isaac prayed for the success of his meeting with Rebekah (Gen. 24:63). Then Rebekah’s eyes met Isaac’s eyes (Gen. 24:64).
The part of love. The biblical text reports that Isaac loved Rebekah only after his marriage (Gen. 24:67). Love implies faithfulness, the duty to “live joyfully with the wife whom you love” (Eccles. 9:9, NKJV). This Hebrew concept of love has inspired the Hebrew theology of religion. The experience of conjugal love has been used as a model for the covenant between God and His people (Hos. 2:2, Hos. 3:1). “Love” in the Old Testament is an integral part of the concept of “covenant” (Deut. 7:9). Thus, when God calls humans to love Him, He is not referring to a momentary sentimental experience; to love God implies the commitment to live with Him for life (Deut. 6:5–9, Exod. 20:6).
The Harlot and the Bride
The conjugal experience inspired the prophets. When God’s people were unfaithful to God by going after other gods, they were compared to a harlot, and the marriage covenant was described as broken. On the other hand, when God’s people were faithful to God, the marriage covenant was celebrated, and Israel, or the church, was compared to a beautiful bride.
The Harlot. In the book of Hosea, the conjugal symbolism refers to both a spiritual idea and a historical reality. The prophet Hosea is called by God to take “ ‘a wife of harlotry . . . for the land has committed great harlotry’ ” (Hos. 1:2, NKJV). These words need to be taken both literally and spiritually. This woman “ ‘is loved by a lover [someone other than her husband]’ ” and is committing adultery, just as the children of Israel, whom God loved, took to other gods (Hos. 3:1, NKJV); in this sense, she is a real professional prostitute in the manner of such women at that time in the country of Canaan. Thus, when the people of Israel saw the prophet marrying a harlot, they identified themselves as the harlot that God married.
The Bride of God. In the book of Ezekiel, the woman or bride, as a symbol of God’s people, is described in progression. When God found her, she was just a dirty and ugly newborn babe of pagan origin (Ezek. 16:3). Then, God took care of her. He cleansed her and fed her, and she grew “ ‘exceedingly beautiful’ ” (Ezek. 16:13, NKJV), representing God’s splendor, which He bestowed upon her (Ezek. 16:14). The same Hebrew qualification me’od me’od, “exceedingly,” is used in the book of Ezekiel to characterize the woman in her iniquity, which was “ ‘exceedingly great’ ” (Ezek. 9:9, NKJV). What God made “exceedingly” good turned out to be “exceedingly” bad.
The Harlot and the Bride. In echo of the Hebrew prophets, the book of Revelation uses the conjugal metaphor to signify the contrast between the two versions of the woman. The “bride adorned for her husband” (Rev. 21:2, NKJV) represents God’s people with whom God will dwell in the “New Jerusalem” (Rev. 21:3). On the other hand, “ ‘the great harlot’ ” represents the adulterous church “ ‘who corrupted the earth with her fornication’ ” (Rev. 19:2, NKJV).
Part III: Life Application
The conjugal metaphor may have application in three areas of a Christian’s life: in one’s personal relationship with God, in one’s relationship with one’s spouse, and in the church.
(1) With God. In what ways does the conjugal metaphor apply to and illuminate your personal relationship with God? How does the metaphor help you bring your religion more fully into your life? How does it teach you that God is not only to be present when you pray and when you worship in church but everywhere and at all times? In what ways does the figure of marriage teach you to walk with God: in the night when you sleep; in the day when you work, think, speak, sing, eat, play, and laugh; as well as times when you suffer, weep, and struggle? List specific examples of when you feel and understand that God is close to you and when you feel He is far from you or sad for you.
(2) With One’s Spouse. In the light of the biblical model of marriage, consider, if married, your relationship with your spouse. Pay joyful attention to each other “whom you love all the days of your . . . life” (Eccles. 9:9, NKJV), “submitting to one another in the fear of God” (Eph. 5:21, NKJV; compare with Gen. 3:16). Discover God’s image in your spouse, and respect and wonder at his or her differences from you (Gen. 1:26). How does the principle of unity fit with the principle of difference (Gen. 2:24)?
(3) In the Church. Discuss the relationship between the church and God’s character. How does God’s love and righteousness apply to the life of the church? Find concrete examples in which you, or your church, both fail and succeed.
Notes
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Key Text: Revelation 19:9
Study Focus: Gen. 2:18–23, Ezek. 16:3–32.
In the literary structure of the Genesis Creation account, the institution of marriage, which appears in the seventh section of Genesis 2:21–24, parallels the institution of the Sabbath, which appears on the seventh day, in Genesis 2:1–3. This numerological parallel highlights a lesson of high significance: the relationship between God and the human family is to be understood in light of the sacrament of marriage.
The marital trope will be repeated in the early steps of the people of Israel at the time of the Exodus. The motif of jealousy, often associated with the motif of marital adultery, is found, for instance, in the covenant document of the Decalogue (Exod. 20:5; compare with Num. 25:1; Deut. 4:23, 24). The covenant between God and His people is thus understood in conjugal terms. God “loves” His people (Deut. 7:8, NKJV), and Israel is supposed to “love” God in return (Deut. 6:5). The Hebrew word yada‘, “to know,” that describes the sexual, intimate, and personal relationship between husband and wife (Gen. 4:1, Gen. 19:8, NKJV), is used to refer to the relationship between God and His people (Ps. 16:11; Jer. 2:2, 3; Ezek. 16:3–32).
For these reasons, it is imperative to study the biblical dimensions of the conjugal relation in order to better understand the significance of the conjugal metaphor.
Part II: Commentary
Let us first look at the biblical model of marriage as exemplified by the union of two couples in the book of Genesis: Adam and Eve, and Isaac and Rebekah. Subsequently, we shall examine the conjugal symbolism in its prophetic applications: namely, how the “harlot” and the “bride” tropes illustrate, respectively, the failure and the success of God’s relationship with fallen humanity.
Adam and Eve
According to the biblical record, the institution of marriage took place in the Garden of Eden, on the first day of human history (Gen. 1:26, 27; Gen. 2:18, 20–23). It is, then, expected that these ancient, inspired texts of Genesis contain the foundational principles of marriage and are, therefore, useful in our inquiry.
“In the image of God” (Gen. 1:27, NKJV). It is interesting that the regular plural is used to describe God’s initiative to create the human couple: the plural of the verb na‘aseh, “let us make” (Gen. 1:26), refers to the interrelationship existing within the Godhead. The fact that God created the couple “in His own image” (Gen. 1:27) implies that, as a couple, Adam and Eve must reflect the model of the divine interrelationship. This parallel should not, however, be taken literally to mean, for instance, that there is sexual relationship or hierarchy within the Godhead. The idea is simply that, just as there is love and unity between the Three Persons of the Godhead, there should be love and unity between the man and the woman (see Gen. 2:24; John 15:9, 12, 17; Eph. 4:1–6).
“ ‘A helper comparable to him’ ” (Gen. 2:18, NKJV). The word ‘ezer, “helper,” is generally used to refer to God’s act of salvation (Exod. 18:4, Ps. 33:20, etc.). The word kenegdo, “comparable to him,” literally means “like” (ke) and “before each other” (negdo). The couple is thus described as being “like” each other and “before each other.”
The reciprocal dynamic that exists between the man and the woman in Creation and after the Fall serves also as a figure to signify the covenant between God and His people (compare Song of Sol. 6:3, Gen. 3:16, Eph. 5:21–28).
Isaac and Rebekah
The story of the marriage of Isaac and Rebekah is recorded in Genesis 24, the longest chapter of Genesis. This story contains a lesson about God’s presence. The Lord (YHWH), who never speaks in this chapter, is, however, mentioned 17 times. Another keyword of the chapter is the verb “go” (halak), which also occurs 17 times, seven of which are related to Rebekah. The word “go” is the verb that initiated Abraham’s journey in response to God’s call (Gen. 12:1, 4). Rebekah is thus understood as a second Abraham. The general idea of this chapter is that marriage is the place of God’s presence, the place of God’s salvation. The marriage of Isaac and Rebekah displays, therefore, a number of instructive elements that enlighten our understanding of God’s covenant with His people.
God initiates the covenant. Just as Abraham symbolically moved to the place of the future bride by sending his servant Eliezer, God is the One who takes the first move toward His people, His bride. Yet, God does not force His covenant. In the same manner, Eliezer takes into consideration the freedom of the bride, who may decide not to follow him: “ ‘Perhaps the woman will not be willing to follow me’ ” (Gen. 24:5, NKJV).
The bride’s response. Rebekah does not hesitate to follow and responds with one word: ’elek, “ ‘I will go’ ” (Gen. 24:58, NKJV), which marks the last occurrence of the key verb halak (“go”) in connection with Rebekah. That Rebekah is consulted is striking in her cultural context in which the woman was not supposed to have a say in her marriage. In this case, all depends on her “yes” or “no,” as she has the last word in this matter. Moreover, Rebekah’s response is the same as the response of the patriarch Abraham. The verbs echo the departure verb of Abraham when he left Mesopotamia: wayyelek, “departed” (Gen. 12:4, NKJV). In this sense, Rebekah’s steps follow Abraham’s steps.
The part of prayer. Eliezer prayed for the success of his journey (Gen. 24:12) and also that Rebekah would give him a drink (Gen. 24:14). Then, in accordance with his prayer, Rebekah “gave him a drink” (Gen. 24:18, NKJV). Also, Isaac prayed for the success of his meeting with Rebekah (Gen. 24:63). Then Rebekah’s eyes met Isaac’s eyes (Gen. 24:64).
The part of love. The biblical text reports that Isaac loved Rebekah only after his marriage (Gen. 24:67). Love implies faithfulness, the duty to “live joyfully with the wife whom you love” (Eccles. 9:9, NKJV). This Hebrew concept of love has inspired the Hebrew theology of religion. The experience of conjugal love has been used as a model for the covenant between God and His people (Hos. 2:2, Hos. 3:1). “Love” in the Old Testament is an integral part of the concept of “covenant” (Deut. 7:9). Thus, when God calls humans to love Him, He is not referring to a momentary sentimental experience; to love God implies the commitment to live with Him for life (Deut. 6:5–9, Exod. 20:6).
The Harlot and the Bride
The conjugal experience inspired the prophets. When God’s people were unfaithful to God by going after other gods, they were compared to a harlot, and the marriage covenant was described as broken. On the other hand, when God’s people were faithful to God, the marriage covenant was celebrated, and Israel, or the church, was compared to a beautiful bride.
The Harlot. In the book of Hosea, the conjugal symbolism refers to both a spiritual idea and a historical reality. The prophet Hosea is called by God to take “ ‘a wife of harlotry . . . for the land has committed great harlotry’ ” (Hos. 1:2, NKJV). These words need to be taken both literally and spiritually. This woman “ ‘is loved by a lover [someone other than her husband]’ ” and is committing adultery, just as the children of Israel, whom God loved, took to other gods (Hos. 3:1, NKJV); in this sense, she is a real professional prostitute in the manner of such women at that time in the country of Canaan. Thus, when the people of Israel saw the prophet marrying a harlot, they identified themselves as the harlot that God married.
The Bride of God. In the book of Ezekiel, the woman or bride, as a symbol of God’s people, is described in progression. When God found her, she was just a dirty and ugly newborn babe of pagan origin (Ezek. 16:3). Then, God took care of her. He cleansed her and fed her, and she grew “ ‘exceedingly beautiful’ ” (Ezek. 16:13, NKJV), representing God’s splendor, which He bestowed upon her (Ezek. 16:14). The same Hebrew qualification me’od me’od, “exceedingly,” is used in the book of Ezekiel to characterize the woman in her iniquity, which was “ ‘exceedingly great’ ” (Ezek. 9:9, NKJV). What God made “exceedingly” good turned out to be “exceedingly” bad.
The Harlot and the Bride. In echo of the Hebrew prophets, the book of Revelation uses the conjugal metaphor to signify the contrast between the two versions of the woman. The “bride adorned for her husband” (Rev. 21:2, NKJV) represents God’s people with whom God will dwell in the “New Jerusalem” (Rev. 21:3). On the other hand, “ ‘the great harlot’ ” represents the adulterous church “ ‘who corrupted the earth with her fornication’ ” (Rev. 19:2, NKJV).
Part III: Life Application
The conjugal metaphor may have application in three areas of a Christian’s life: in one’s personal relationship with God, in one’s relationship with one’s spouse, and in the church.
(1) With God. In what ways does the conjugal metaphor apply to and illuminate your personal relationship with God? How does the metaphor help you bring your religion more fully into your life? How does it teach you that God is not only to be present when you pray and when you worship in church but everywhere and at all times? In what ways does the figure of marriage teach you to walk with God: in the night when you sleep; in the day when you work, think, speak, sing, eat, play, and laugh; as well as times when you suffer, weep, and struggle? List specific examples of when you feel and understand that God is close to you and when you feel He is far from you or sad for you.
(2) With One’s Spouse. In the light of the biblical model of marriage, consider, if married, your relationship with your spouse. Pay joyful attention to each other “whom you love all the days of your . . . life” (Eccles. 9:9, NKJV), “submitting to one another in the fear of God” (Eph. 5:21, NKJV; compare with Gen. 3:16). Discover God’s image in your spouse, and respect and wonder at his or her differences from you (Gen. 1:26). How does the principle of unity fit with the principle of difference (Gen. 2:24)?
(3) In the Church. Discuss the relationship between the church and God’s character. How does God’s love and righteousness apply to the life of the church? Find concrete examples in which you, or your church, both fail and succeed.
Notes