Page 11 - Pentateuch - Student Textbook

The relationship of the first two humans becomes a pattern for all close male/female relationships. In
marriage a man “leaves his father and mother and is united to his wife.” The two are “one flesh” (2:24),
indicating a unity beyond anything else in the created world. The frequently used wedding vows in many
Western settings reflect this intention. “I, _____, take you, _____, to be my wedded wife/husband, to
have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in
health, to love and cherish, till death us do part, according to God’s holy ordinance; and to this I pledge
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my faithfulness.”

“Leaving” and “uniting” are strong, practical words that communicate
commitment. “Leaving” is a common word in the OT, used for
everyday activities as simple as leaving a city through an open gate
(Josh. 8:17). “Uniting” in other places in the OT describes a “belt bound
around the waist” (Jer. 13:11) or the welding of metal parts (Isa. 41:7).
The language when transferred to human relationships communicates
affection and loyalty. We are to “hold fast to the Lord” (Deut. 10:20).
Taken together these two words emphasize the new life begun by a
husband and wife. While they still have ties to parents, siblings, and
extended relatives, these ties take second place to the new family they Fig. 5: Wedding Rings
have formed. One’s birth family is purposely left behind in the oneness
of marriage.

The commitment seems to include some type of family and even community recognition. A man “leaves
his father and mother” (2:23). While no specifics are mentioned, this “leaving” is more than just walking
out the door of one’s family home. It is more than just the agreement of a man and a woman. In some
way appropriate in a specific cultural setting, the relationship has a specific beginning recognized by
parents. The relationship is one of promise and commitment witnessed at least by close relatives.

The theology behind these observations is very important in interpreting later scriptures. Throughout
the entire Bible, scripture builds on scripture. On a large scale the New Testament is hard to understand
without the Old Testament. On a smaller scale the later chapters of Genesis are hard to understand if
the reader forgets the earlier chapters. We want to use scripture to interpret scripture.

The record in Genesis 2:4-25 is deeply important as we read further in this book and actually forms a
basis for the interpretation of verses in other Old Testament books and the New Testament as well. Our
thinking on marriage must come back to these principles time and again, comparing and refining even
our modern cultural practices to what God originally intended.

Later in Genesis we find Abraham fathering a child through a maidservant (Gen. 16:1-4). Jacob marries
two women, the sisters Leah and Rachel (Gen. 29). Still later we find a case of incest between Judah and
his daughter-in-law Tamar (Gen. 38). None of these texts come out and say, “This is wrong.” We get
hints from the progress of the history. Abraham’s son Ishmael and his mother are the cause of a lot of
trouble between Abraham and his wife (16:5; 21:9, 10). Jacob has all kinds of household conflict with
two wives (Gen. 30). Judah’s own conscience judges him for his actions with Tamar (Gen. 38:24-26).

11 Minister’s Service Manual (Minneapolis: His international Service, 1973), p. 11.

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