Or is it that they believe the Bible is the Christian’s authority on the subject and it speaks to the question very clearly?
The book of Genesis alone reveals the mind of God on the matter of marriage. He is Creator over all and, as Creator, he declares marriage, as you will see, to be the union of one man and one woman for life.
Genesis begins with the account of creation, concluding with these words: So God created humankind in his own image, in the image of God he created him; male and female he created them (Genesis 1:27). This declaration, repeated three times, presents who may be participants in a marriage — one man and one woman.
Chapter two of Genesis then introduces us to the timeless story of Adam and Eve, teaching that God instituted marriage as a unique human union. It leaves open no other options, ending with this summary word: For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh (Genesis 2:24).
In chapter 3 the picture of humanity darkens. Adam and Eve are disobedient to God and the consequences are dire. They feel estranged from their Maker and at odds with one another. Their descendants must live under the shadow of their disobedience. Marriage as God intended is scarred by sin but not dissolved.
Conditions deteriorate further in chapter 4. Lamech, the descendant of Adam and Eve, married two women. This veers from God’s revealed plan, and bigamy represents a further distortion of marriage in ancient culture.
Even Abraham, the father of the faithful, had children by two women — his wife Sarah and her servant, Hagar (Genesis 16). Abraham’s union with Hagar was arranged by Sarah, according to the cultural practices of the times. But, as we see, an arrangement such as this, so contrary to God’s declaration, created great domestic stress among Sarah, Abraham and Hagar from the very start of Hagar’s pregnancy.
And in another accommodation to the culture of the times, Jacob, Abraham’s grandson, was tricked into marrying two sisters and eventually had children by them and their two maidservants (Genesis 29:31-30:23). This too was not in accordance with God’s creative declaration, and the story that follows shows the distressing consequences — family strife, jealousy and bargaining for sleeping rights.
All the while, here and there in Genesis a flag is raised in favor of “one man and one woman for life.” For example, consider Pharaoh, the pagan king of Egypt. He did not belong to the chosen people and had not been exposed to divinely revealed laws, but the account shows that he was aware how wrong it would be to invade the sanctity of Abraham’s marriage (Genesis 12:10-20).
It was so also with Abimelech, a heathen ruler in the southern regions of Philistia where Abraham and his retinue settled for a period of time (Genesis 20). Abimelech too reflects the fear of violating the union between Abraham and Sarah.
Later, in the story of Sodom, the book of Genesis speaks against homosexual practice. In Genesis 19, men in large numbers sought sexual satisfaction with men — and were violent in their pursuit. This deviation from the created order eventually brought about the destruction of Sodom (Genesis 19:1-28).
Genesis closes with the story of Joseph, a Hebrew alien in Egypt. He had no family there to support him and no faith community to guide him. His Egyptian master’s wife tried repeatedly to draw him into sexual sin. He steadfastly refused, asking his temptress, How then could I do such a thing and sin against God? (Genesis 39:6-20)
Thus, this opening book of the Bible consistently sets forth as God’s intention the vision of marital intimacy between one man and one woman. This remains clear in spite of the distorting influence of sin which brought into the general picture polygamy, adultery, incest, promiscuity and homosexuality to corrode his design.
Did the coming of Jesus many centuries later amend God’s initial design in any way? How did he speak to the issue?
We know that among the Pharisees of Jesus’ day there were two schools of thought about marriage and divorce. The liberal view said divorce was permissible for almost any cause. The other view said only adultery was grounds for divorce. These differences circulated around the interpretation of Deuteronomy 24:1-5.
On one occasion the disputants sought to entangle Jesus in this debate. They asked him which interpretation was correct. Refusing to be trapped, he went deeper than the law of Moses, calling the disputants back to the initial teaching of the early portions of Genesis.
“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘for this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh” (Matthew 19:4-6).
The possibility and fruitfulness of a marriage between one man and one woman are gifts flowing from creation. That should settle the question. If Jesus, the most compassionate man who ever walked on earth, would not amend the law of marriage as presented in Genesis, we must not either.
Admittedly, this understanding of God’s design for marriage is received in pain by many who have experienced the marital brokenness of our times. What can the church do? It must first sound forth the message as God has given it — to the young, to any contemplating marriage, to the newly married and the traumatized or forsaken. At the same time, God gives his people resources for bringing support and healing to the wounded.
With regard to marriage and human sexuality, in taking both responsibilities seriously — to uphold the created order, and to aid the suffering and desolate — we fulfill Jesus’ declaration: You are the light of the world. A town built on a hill cannot be hidden (Matthew 5:14).
Photo credit: Nick Kenrick (via flickr.com)