MARRIAGE DEBATE: A PUBLIC THEOLOGY OF MARRIAGE, THE

Trinity Journal, Fall 2007 by Kynes, William L

A canonical understanding of this creation of sexual differentiation within our essential unity as human beings supports the connection with the triune nature of God himself as Father, Son, and Holy Spirit.15 Human beings together as male and female, in their unity and diversity, are the divine image. They are blessed and are together then given the divine vocation of procreation and dominion in God's world (Gen 1:28).

In Genesis 2 the differentiation of man and woman is depicted in the context of their union of relationship, for the creation of woman is designed to overcome a deficiency of creation: "It is not good that the man should be alone; I will make him a helper as his partner" (Gen 2:18).

The creation of woman from the side of the man brings joy (Gen 2:23) and is followed by the key verse concerning marriage in the Bible: "Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh" (Gen 2:24; cf. Matt 19:5; Eph 5:31; also 1 Cor 6:16). The following verse establishes this "marriage relationship" as a part of God's good creation -the man and the woman are naked and without shame (2:25). Thus marriage becomes the central and typical expression of our creation as male and female, especially fit for the most intimate of human personal relationships.

This Genesis account points to the primacy of the marriage relationship above all other human bonds and to a profound sense of personal attachment symbolized, celebrated, and nourished in the sexual union they were to enjoy with one another. In becoming "one flesh" they were to "know" one another in the deepest of human relationships, resulting in the begetting of new life (Gen 4:1).

The creation of human beings in God's image as male and female for "one-flesh" union supports the notion that the unitive purpose of marriage is inherently linked to its procreative potential. The first purpose associated with this gendered creation is that the couple may "be fruitful and multiply" (Gen 1:28). Significantly, Jesus, in referring to this Genesis account, mentions not only the institution of marriage in Gen 2:24, but ties it specifically to the creation of human beings as male and female in Gen 1:27 (cf. Matt 19:4-6).

"For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh" (Gen 2:24). This depicts a movement of two persons into oneness-oneness of body, which is a sign and seal of their oneness of heart and soul. And in that union we have the environment for bringing forth new life-new human persons flowing out of this community of love. That is God's beautiful design for human marriage-the heavenly pattern given for our earthly joy. It is a heavenly pattern that reflects the very nature of our God as one God in three Persons, Father, Son, and Holy Spirit.

As the biblical story unfolds, this God-ordained human relationship provides a central model for the way the Lord relates to his people. The prophets speak of Yahweh's covenant relationship with Israel as a marriage relationship, requiring an exclusive allegiance to their covenant God.16 That this covenant was not kept and the wife proved to be an unfaithful partner provides the transition to the next stage of the salvation-historical drama.