Page 11 - Pentateuch

ties take second place in the new family they 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 between 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 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 conflicts with two wives (Gen. 30).
Judah’s own conscience judges him for his actions with Tamar (Gen. 38:24-26).

All of this is before God gives the Ten Commandments and other laws to the nation of Israel in the book of
Exodus. The foundation for making interpretive decisions must be in the very first verses of Genesis. God’s
intention for marriage is one man and one woman committing themselves exclusively to one another for
life in a ceremony of some kind involving the recognition of their families, if possible. Other relationships of
a “one flesh” nature are wrong.

Malachi 2:10-16 is rich with references to Genesis 2. God’s creation of humans is the basis of our
faithfulness to one another, including in marriage. Marrying a woman who worships a different god is
unfaithfulness (2:11). Divorcing one’s wife, “the wife of your youth” or “the wife of your marriage
covenant,” is unfaithfulness (2:14). The verses give several reasons in explanation of the danger. One is an
offspring. Being unfaithful in marriage jeopardizes the spiritual life of one’s children (Mal. 2:15). Another is
simply God’s mindset. He hates divorce (2:16). As the faithful God who created both male and female, his
very nature desires his creatures to live faithful lives also.

The New Testament also uses Genesis 2 as a basis for
marriage and further teaching on the topic. Jesus
corrected the current thinking of his day about divorce.
He taught that Old Testament laws given to regulate
the practice could not change the basic sinfulness of
breaking the “one flesh” relationship (Matt. 19:1-9;
Mark 10:1-12). The apostle Paul also referred back to
Genesis when he taught on marriage. The “one flesh”
unity is a reason for a husband to love his wife and for
a wife to respect her husband (Eph. 5:22-33).
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