Category: Articles

Jon Meacham, the Bible, and His “Problematic Source”

On By Jovan PayesIn Articles, Biblical Criticism, Bibliology, Book of Acts, Christian Apologetics, Daniel, Gospel, Major Prophets, New Testament, Old Testament, TheologyLeave a comment

It has been a few years since Mel Gibson’s movie, “The Passion of the Christ,” was all that the world could talk about. It was a situation bound to receive controversial media coverage – it just comes with the territory of religion in the media. A case in point was the February 16 issue of Newsweek published in anticipation of Gibson’s film. About a week before this publication hit the stands, Jon Meacham’s cover story entitled, “Who Killed Jesus?,” was published online on MSNBC.com in four internet pages – then later archived on Newsweek.com.

Meacham’s article feigned an attempt to evaluate Gibson’s new movie, and instead, assaulted the biblical text. He openly affirms, “the Bible is the product of human authors.” He further argues that these authors were producing religious propaganda for Christianity, and like any other literary work the Bible is plagued with historical inaccuracies. Concerning the Bible Meacham writes:

The Bible can be a problematic source. Though countless believers take it as the immutable word of God, Scripture is not always a faithful record of historical events; the Bible is the product of human authors who were writing in particular times and places with particular points to make and visions to advance.[1]

Jon Meacham, “Who Killed Jesus?,” Newsweek (2004)

This is just one quote from a number of similar statements found throughout the article. The editor of Newsweek couches his statement with liberal theological overtones. In other words, Scripture is regarded as human produced literature designed only to give morals, void of any direct involvement of God. We shall see that the problematic source is not the Bible, it is Meacham’s theological presumptions.

The Media’s Treatment of the Bible

Meacham’s view of the Bible articulates three ways the Bible is often misrepresented in mainstream American media: (1) the Bible is of sole human origin, (2) the Scriptures are unreliable historical records, and (3) the biblical sources are legendary that need specious sources to embellish the narrative to provide the “true story.” With a national circulation over 3 million plus, there is no doubt that the church, our neighbors (religious or otherwise) and our youth are influenced by this.

How shall we respond? Bible believers need to be able to affirm the following response. Although these erroneous views of the Bible are widespread, the Bible (i.e. Scripture) is beyond that of human production and consequently trustworthy, because the internal evidence of predictive prophecy, the uncanny historical accuracy, and the marvelous unity of the 66 books is of supernatural origin and guidance.

Predictive Prophecy

Predictive prophecy is one of the most powerful lines of evidence that the Bible is beyond that of human production. The specific foretelling of future events serves as an accurate brief definition. Moreover, there are at least three criteria: (1) it must be given separated by a significant amount of time, (2) there are specific details (not generalities) and, (3) 100% fulfillment must follow (not 95% etc.). As an example, observe the prophecy of the rise and fall of four world powers of antiquity given in Daniel 2 and its relationship to the establishment of the church in the first century.

The image of Nebuchadnezzar’s dream (Dan. 2:1-24) was a picture of 4 sequential kingdoms: Babylonia (605-539 B.C), Persia (539-331 B.C.), Hellenistic (331-63 B.C.), and Roman (63 B.C-A.D. 476).[2] Daniel living in the 6th century B.C. predicted the fall of Babylon and the rise of these world empires. Furthermore, in Daniel 2:44-45 the prophecy was declared that during the reign of Imperial Rome, the God of heaven would establish His kingdom for all time.

While Rome was in power Jesus was born, lived, ministered, died, and resurrected (Gal 4:4). He declared that he was going to establish His church (Matt 16:18), which in this context means His kingdom (Matt. 16:19-20; Mark 9:1). This kingdom-church would come after the Holy Spirit had come upon the 12 Apostles (Acts 1:4-8), which arrived on the day of Pentecost (Acts 2). The prophecy was fulfilled as precisely as it was given centuries in advance.[3]

Precise Historical Accuracy

Historical accuracy is another line of reasoning which demonstrates that the Bible is beyond that of human production. The book of Acts is a powerful example. Luke wrote the book of Acts, which is a chronicle of the labors of Peter and Paul as the gospel goes from Jerusalem to the entire world.

The accuracy of Acts is such that no human could have been so accurate, except for the guidance of the Holy Spirit; observe:

This companion of Paul was a careful and meticulous historian. For instance, in Acts he mentions thirty-two countries, fifty-four cities, and nine Mediterranean islands. He also mentions ninety-five persons in Acts, sixty-two of which are not named elsewhere in the New Testament. He is thoroughly familiar with the geographical and political conditions of his day. And this is really amazing since the political/territorial situation was in a constant state of flux and flow in Luke’s time.[4]

Wayne Jackson, Biblical Studies in the Light of Archaeology (1982)

Accessibility to libraries was minimal due to how few or exclusive they were, and even if they had reference works, “the events Luke was trying to chronicle had taken place – at least at the beginning – in what the people of that day would have said were remote areas of the world.”[5]

There has yet to be the historical accuracy of the magnitude of Acts and the Bible recovered from antiquity to the present.

Unity of the Scriptures

A third line of argumentation is the unparalleled unity of the Scriptures. For instance, Jeremiah 25:1 and Daniel 1:1 are among a variety of passages appealed to for the claim that the Bible is not a harmonious work. Here is the argument. Jeremiah 25:1 and Daniel 1:1 refer to the same event in antiquity, the invasion of Judah by Nebuchadnezzar. 

In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. (Daniel 1:1 ESV)
The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (that was the first year of Nebuchadnezzar king of Babylon)... (Jer 25:1 ESV)

However, the date of the event mentioned appears upon face value discrepant for Jeremiah says the event happened in the 4th year of Jehoiakim’s reign while Daniel says the timeframe was during the 3rd year of Jehoiakim’s rule (see “System” chart[6]).

SYSTEM1ST Sovereign2ND Sovereign3RD
Sovereign		4TH Sovereign
BabylonianYear of Ascension1st Year of Reign2nd Year of Reign3rd Year of Reign
Palestinian1st Year of Reign2nd Year of Reign3rd Year of Reign4th Year of Reign

If the two accounts cannot be harmonized then this is a historical mistake, underscoring a purely human enterprise. The answer to this riddle, however, lies in the distinct systems of dating regnal years used by Daniel and Jeremiah. Bruce K. Waltke writes:

In Babylonia the year in which the king ascended the throne was designated specifically as “the year of accession to the kingdom,” and this was followed by the first, second, and subsequent years of rule. In Palestine, on the other hand, there was no accession year as such, so that the length of rule was computed differently, with the year of accession being regarded as the first year of the king’s reign.[7]

Bruce K. Waltke, “The Date of the Book of Daniel,” Bibliotheca Sacra (1976)

Therefore, Daniel living in Babylonia used that system, while Jeremiah employed the Palestinian method. The unity spans cross-cultural methods of communication, how wonderful! The remarkable unity is so strong that even difficult passages backfire on the critic.

As so often happens, the supposed discrepancies become evidence against the critics of the Bible.

Conclusion

The Bible is not a problematic source; however, that does not mean that it has no range of complexity. The Bible is “a faithful record of historical events,” and its principles are grounded upon historical reality (e.g. creation, the Exodus, the resurrection of Jesus, etc.). The Bible comes together like pieces of a jig-saw puzzle. It is due to overwhelming evidence like this that we affirm that the Bible is beyond human production. The “problematic source” is Meacham’s liberal perspective – it is not the Bible!

Sources

  1. Jon Meacham, “Who Killed Jesus?,” Newsweek.com (Accessed: 16 Feb. 2004), par. 6.
  2. Robert T. Boyd, World’s Bible Handbook (Nashville, TN: Nelson, 1996), 309.
  3. Jason Jackson, “How Can the Church be the Fulfillment of Daniel 2:44?,” ChristianCourier.com (Accessed: 28 Sept. 2005).
  4. Wayne Jackson, Biblical Studies in the Light of Archaeology (Montgomery, AL: Apologetics Press, 1982), 46.
  5. James M. Boice, Acts: An Expositional Commentary (Grand Rapids, MI: Baker, 1997), 14.
  6. Jovan Payes, “Ascertaining the Date of Daniel: A First Look,” BiblicalFaith.wordpress.com. This particular line of reasoning is important evidence supporting the unity of Scriptures against baseless accusations of intertextual (book to book) problems. We are not suggesting there are not difficult passages that take more depth to study, but we are asserting that this “problem” passage is an eloquent statement of intertextual unity.
  7. Bruce K. Waltke, “The Date of the Book of Daniel,” BSac 133 (1976): 326.

Revelation and Inspiration – A Look Into Their Meaning

On By Jovan PayesIn 2 Peter, 2 Timothy, Articles, Bibliology, Galatians, New Testament, TheologyLeave a comment

A common misconception regarding the Bible has to do with its origin and production. There are many who allege that the Bible originated through the sole ingenuity of humanity. The statement, “the Bible was written by men,” is a common affirmation by those who often wish to reject its message. With this belief, many limit the Bible’s message to the cultural mores of its authors and affirm it to be outdated because modern humanity continues to progress in wisdom and knowledge. So the Bible is, to many, an antiquated anthology of religious instruction.

If the Bible speaks of itself as a religious resource, collected over time to give practical religious instruction with no Divine contribution, then the Bible student has no reason to be antagonistic toward this view of the Bible. However, this is not what the biblical evidence demonstrates. In fact, the testimony of the biblical evidence compels us to affirm that the Bible is beyond human production. Consequently, although many today believe –-even some of our religious neighbors-– that the Bible is the sole production of the human intellect, the Bible is the product of Divine revelation and Divinely inspired human beings.

But what are these concepts? Do they mean the same thing? How should they impact our perception of the Bible? These are the questions that will be explored here.

The Nature of Revelation

To the average church attendee, the word revelation is not foreign. Quite typically, the word revelation is employed in Bible class and in sermons; however, what does this word mean? Paul speaks of a revelation:

For I would have you know, brothers, that the gospel that was preached by me is not man’s gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. (Gal 1:11-12 ESV)

In this context, Paul is demonstrating the independent and authentic nature of his preaching, in contrast to those that were troubling the Galatian Christians (1:6-9). In fact, he mentions his encounter with the Apostles in Jerusalem, noting that they “added nothing” to his preaching or Gospel education (2:1-10).

There are several points of interest in this passage contributing to an appropriate understanding of revelation. The word “revelation” comes from apocalupsis, an “uncovering”; but more particular, when applied to the gospel message suggests “an expression of the mind of God for the instruction of the church.”[1] Again, revelation “has to do with that which could not be known except by direct communication from Jehovah.”[2] Consequently, revelation is God unveiling his mind to his people.

Furthermore, Galatians 1:11-12 gives us three points regarding the nature of revelation. (1) Revelation is not derived from the logistical faculties of mankind; (2) revelation is received – it is not a religious epiphany; but (3) it is received from a Divine Source – here Jesus Christ.[3]

The Nature of Inspiration

Revelation is God’s action of expressing his message to his prophets (1 Cor 2:11-16); inspiration is a related but somewhat distinct term. The apostle Paul’s second letter to Timothy provides the clearest case of what inspiration is. Paul writes to Timothy the following words:

But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2 Tim 3:14-17)

As Paul encourages his young friend to have confidence in his ministry and his training, placing all confidence in the “sacred writings” (here the OT), Paul uses one of the most unique words in the entire New Testament –-used only once, theoneustos (“God breathed”).[4]

The word has often been translated as inspired, an English word that needs some clarification as to its origin. Jack P. Lewis discusses this point in Questions You’ve Asked about Bible Translations. Latin translators of the New Testament used the phrase divinitus inspirata, meaning “Divinely breathed in,” not “God breathed,” and this rendition has affected English translations for subsequent generations.[5]

The difference between the two is this: (a) “Divinely breathed in” refers to a characteristic of Scripture, while (b) “God breathed” is a statement of how Scripture came to be. To capture the meaning of “God breathed” Scripture, E. Nida and J. Louw suggest that the phrase “all Scripture God breathed” be understood as: “Scripture, the writer of which was influenced by God.”[6] Ultimately, inspiration is a characteristic of every ounce of Scripture, but this is not Paul’s point here (a distinction that should be appreciated).[7]

The Relationship between Revelation and Inspiration

Although revelation and inspiration overlap in some aspects in their meaning, it is important to keep them distinct. It has been correctly noted, “all revelatory material contained in the Bible is inspired of God, but not all inspired material was revelatory in nature.”[8] Meaning, there are parts of Scripture that did not need God to reveal them, as in the case of eyewitness testimony. For example, the apostle Matthew would not have needed revelation per se to produce his Gospel account; however, he would need God’s guidance to select the appropriate narratives and emphases.

Furthermore, there are examples where Paul quotes poets (Aratus in Acts 17:28), playrights (Menander in 1 Cor 15:33), and philosophers (Epimenides in Tit 1:12). Likewise, Jude refers to non-inspired Jewish literature in verses 9 (Assumption of Moses) and 14 (Book of Enoch). C. A. Wilson explains: “Jude was probably using a current idea to teach a spiritual lesson, and the Holy Spirit has seen fit to include this particular statement in Holy Writ.”[9] Wilson’s comment on Jude is equally applicable to Paul and any other inspired writer. Inspiration secures that prophetic writers used non-biblical literature –-as noted above-– correctly.

The Impact of Revelation and Inspiration

Turning attention to the question regarding how revelation and inspiration should impact one’s perception of the Bible, it is important to recognize that God revealed and secured the accuracy of the message penned. It is vital to reflect upon the fact that what God had his prophets preach, became the substance of what God had his prophets pen (Isa 30:8-17).

When we read the Bible we are reading the product of revelation (a God given message) and inspiration (God’s message accurately reproduced), observe:

And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2 Pet 1:19-21)

The Scriptures are God-given, produced through the guiding hand of God into an unchangeable and enduring format –-the written. And “although God’s Word is thus not limited to books or scrolls, the prophetic words are known only because they were committed to writing.”[10] The written word is as authentic and authoritative as the spoken word.

Conclusion

Contrary to the notions of some of our religious friends, all that exists in modern times is the written word and its exposition (1 Cor 13:8-13). As disciples of Christ, we must be impressed with the importance of biblical exposition, because it the not the word of men. Instead, it is the word of God, shining fresh in our modern era to guide us through life’s tempestuous struggles.

When we hear the statement, “the Bible was written by men,” we must not be afraid. Instead, we must understand that God revealed his message to men, guided men to speak this message, and then to ultimately commit God’s message into a written format. Yes, men wrote the Bible, but these were Holy-Spirit-lead men. The Bible is truly the Word of God, no matter if there was human participation (1 Thess 2:13).

Endnotes

  1. William E. Vine, et al., Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1986), 2:532.
  2. Wayne Jackson, Essays in Apologetics, eds. Bert Thompson and Wayne Jackson (Montgomery, AL: Apologetics Press, 1984), 2:236.
  3. Ceslas Spicq, Theological Lexicon of the New Testament, trans. James D. Ernest (Peabody, MA: Hendrickson, 1996), 2:250.
  4. H. Wayne House, “Inspiration of the Bible in 2 Tim. 3.16,” BSac 137 (1980): 54-61. This is an engaging article on the nature, conception, and meaning of a keystone passage on the inspiration of the Bible. Cf. John H. Bennetch, “2 Timothy 3:16a – A Greek Study,” BSac 106 (1949): 187-95.
  5. Jack P. Lewis, Questions You’ve Asked about Bible Translations (Searcy, AR: Resource, 1991), 74-76.
  6. Johannes P. Louw and Eugene A. Nida, eds., Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d ed. (New York, NY: United Bible Society, 1989), 1:418.
  7. Daniel B. Wallace, The Basics of New Testament Syntax: An Intermediate Greek Grammar (Grand Rapids, MI: Zondervan, 2000), 139.
  8. Jackson, Essays in Apologetics, 2:236; emphasis added.
  9. Clifford A. Wilson, New Light on New Testament Letters (Grand Rapids, MI: Baker, 1975), 103.
  10. Ken Cukrowski, Mark Hamilton, and James Thompson, God’s Holy Fire: The Nature and Function of Scripture (Abilene, TX: Abilene Christian University Press, 2002), 28.

This is a reformatted and slightly expanded version of the article originally published in The Words of Truth (Montgomery, AL: 6th Ave church of Christ).

Genesis 2: When Boy Met Girl for the First Time

On By Jovan PayesIn Articles, Bible Study, Genesis, Hebrew Bible, marriage, Old Testament, Women Studies2 Comments

One of the most fundamental principles articulated in the Bible is that God created the universe and that within this grand cosmos, a focal point was given to a small globe predominately covered in water – the planet earth. It is upon this planet that God organized the elements for human habitation over a period of six days (Exod 20:7). During the sixth day, the uncaused Creator made humanity (Gen 1:26-27):[1]

Then God said, "Let us make man in our image, after our likeness […] So God created man in his own image, in the image of God he created him; male and female he created them."

When God created humanity, the Scriptures show that he also created the first marriage, and consequently the first family. The narrative of this origin is the foundation for a godly marriage. The current study is a brief look into some of the vital lessons found in the creation of the human family – and first marriage.

The Historical Setting

In Genesis 2, the sixth day of creation is elaborated upon (2:4-25). There is a common literary device in the book of Genesis that perhaps is obscured by the English translation to which we call brief attention. It usually is styled the Toledoth formula, and is often translated as “these are the generations,” “this is the family history,” “this is the account,” or some other formulation (Gen 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:19, 36:1, 9, 37:2).

Attention is given to this literary device for two reasons – though several other thoughts could be developed. First, it is one of the clearest features in Genesis that displays to biblical students the “structure intended” by the author.[2] Second, this series of episodes throughout the book both provides a strong sense of unity and harmony within its narrative, and indicates a “historical impulse” to be understood while reading Genesis.[3]

These narratives are not mere “fairy-tales” given for ancient religious and philosophical contemplation. Instead, the biblical material is styled in such a way to make it obvious “the author intended it to be read as a work of history that recounts what has taken place in the far-distant past.”[4]

Therefore, in Genesis 2:4, when it reads, “These are the generations of the heavens and the earth […],” we are beginning a historical – albeit theological – pilgrimage that starts with the historical creation of our forefathers made in the “image of God” (1:27).

Humanity – The Pinnacle of Creation

Heaven’s joy in creating humanity is perhaps seen quite clearly when we compare how God assessed the situation when humans come into the picture. In general, God saw His creation as “good” – “And God saw that it was good” (Gen 1:4, 10, 12, 18, 21, 25). The Hebrew word for “good” in Genesis 1 (Heb. tob) has many applications in the Old Testament, employed by different authors as many times as 741 times.

In the Creation Account, “good” anticipates the theme of the fall of Adam and Eve,[5] but at the same time demonstrates that the Creation as God intended was an ideal place for the well-being of its inhabitants.[6] Consequently, at the close of the sixth day, after the creation of humanity God surveyed his handiwork, and saw that “it was very good.”

Perhaps our Creator observed that all the pieces to his creation were now in place, and so now the planet was a very good place to live – God’s ideal world realized. Though not in contradistinction, perhaps we are reading a phrase of great emotion and tenderness, as the only creation made in the Imago Dei (“image of God”) now walks the earth. Furthermore, humanity is entrusted with sovereignty over the animals and with the planets overall care (Gen 1:26); humanity is thus the crown of creation.

The sweet psalmist of Israel (2 Sam 23:1) sets forth a beautiful hymn of praise to God for His creative acts, but most importantly, for his emphasis upon the human family. A segment of the 8th Psalm is as follows:

When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet. (Psalm 8:3–6)

No doubt as King of Israel, David had pondered over the Creation Account several times (Psa 19). Perhaps he became more intimately involved in its study since it was his duty as King to be a Scribe of the Law as well (Deut 17:18-20).

God Created the Family

Returning to Genesis 2:4, we see a narrative serving much as a prism fragmenting a beam of light into many unique colors of spiritual insight. We may focus upon many of them as we have done above, but here attention is drawn to one in particular. When God created humanity, he also created the fundamental building block of human society – God created the family.

God employed His sovereignty and created a human community on the sixth day made up of one male and one female. Genesis 1:27 abbreviates the day, but 2:4-25 reiterates and expands upon the sixth day, a common feature in Old Testament narration to focus upon a critical moment that pushes the story forward.[7] We find Adam created from earthen materials, and fashioned into a “living soul” with the “breathe of life” given to him (2:7); however, he was alone, and that was not good for the well-being of the creation (2:18).

One of the aspects of being made in the image of God is that humans are by-in-large social beings. God is a trinity; in other words, God is a community of love made of the Father, Jesus, and the Holy Spirit (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2, etc.). Should it be all that surprising that the Imago Dei is likewise a social being? Hardly, and God saw the loneliness and incompleteness Adam felt and addresses the matter.

In what appears to be an animal parade of potential companions organized by God, Adam still finds no animal that would be a “a helper fit for him” (2:18-20). In other words, “a helper corresponding to him,”[8] suggesting Adam’s deep need to have another person just like him to help fulfill his responsibilities of governing the creation. A companion was needed to work side-by-side, another person like Adam to continue the human family, another person to create a community of love made in the image of God.

Consequently, when no animal met those criteria, the Lord caused a great sleep to fall upon Adam. When Adam awoke, God had created a new being that corresponded to him; someone who would help him in this new world. God presented this person to Adam and he named her Woman (Heb. ‘issah), which is the logical result since she was taken out of man (Heb. ‘is 2.22-23).

Raymond C. Ortlund, Jr., makes a very important point here worthy to be reflected upon:

Unlike the animals – indeed, unlike the man himself – she did not come up from the ground below but out from human flesh, putting her alone at the man’s level.[9]

Raymond C. Ortlund, Jr., Whoredom: God’s Unfaithful Wife in Biblical Theology (1996)

This was indeed a public proclamation of her status as his only true companion in the garden.[10]

Boy Meets Girl for the First Time

It is amazing to fathom how God collaborated with Adam to find a solution to his solitude. God orchestrated the events that led to the creation of Eve, and Adam knew exactly what he saw: “This at last is bone of my bones and flesh of my flesh” (Gen 2:23). We might respectfully paraphrase Adam as saying, “Finally, a person made just like me!” The event was quite literally that of a match made by Heaven.

Together, they were to share the dominion over the planet (1:26), and dwell in an environment objectively unaware of the evil uses of the sexual appetite – hence “they were naked and not ashamed.”[11]

After Adam’s great announcement of finding his companion, the bedrock biblical principle of marriage is declared in terms of a logical consequence derived from the events of day six leading to the creation of womankind. Moses addresses his post-fall contemporaries, and places a prescriptive emphasis upon this pre-fall narrative: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (2:24).[12]

There have been departures from God’s intent for marriage since the polygamy practiced by Abraham, Jacob, David, and Solomon (etc.), or whether it is the tolerated relaxation of the original marriage code in Genesis 2:24 allowed under the Mosaic system due to the “hardness of heart” (Matt 19:8).

Jesus appealing back to this Genesis narrative affirms that “from the beginning [of time] it was not so” (Matt 19:8).[13] The marriage can only be severed on the basis of adultery, and while many pollute this teaching, the Lord is quite clear on the subject (Matt 5:32).[14]

The “One Flesh” Aspect

Jesus addressed a much-needed foundational marriage issue, one that our contemporary culture is in dire need of emphasizing: divorce and remarriage is not for any cause.

When God created male and female, and gave them the garden for their home, reproduction as an aspect of life, and delegated the authority to them for the governance of the world and its other inhabitants, He joined Adam and Eve into one flesh (2:24; 1:26-28). Their example is designed to serve all subsequent generations on earth as the templar for the permanent nature of marriage (and its goals).

As we conclude this piece focused upon the first encounter between boy and girl – rather man and woman (Heb. ‘is and ‘issah respectively), it is vital to give some attention to the concept of one flesh. In doing so, there are three pivotal principles articulated by Ortlund based upon Genesis 2:24.[15]

  1. Viewed negatively, marriage severs the strongest of human bonds – parental; and as such, “elevates the marital union above all other personal loyalties, under God.”
  2. Viewed positively, marriage is the context where the male “devotes his primary loyalty to his wife” emotionally, sexually, and socially.
  3. Likewise, “the new life [as one flesh] created by a marriage fuses a man and wife together into one, fully shared human experience, prompting mutual care, tenderness and love.”

These are beautiful principles that would enrich any marriage.

Conclusion

The teaching from Genesis 2:24 is set forth before the Mosaic and Christian covenant, and this means that its teaching applies to the entirety of the human race.[16] God did not allow the creation week to end without the creation of humanity, and subsequently the family.

It was not consistent with the well-being of the creation for Adam to be alone, and God created the perfect companion to help him navigate through the world of Eden. This was the first marriage, and God designed marriage to be a permanent relationship of a “fully shared human experience” – the good, the bad, and the ugly. Human interference in the marriage is strongly warned against by Jesus (Matt 19:6, 9).

All we can do is ponder over these principles, find avenues in our lives to enact them, and allow the idealistic Edenic garden to be planted, cultivated, and blossomed in our marriages. As it is written in the Scriptures:

Awake, O north wind, and come O south wind! Blow upon my garden, let its spices flow. Let my beloved come to his garden, and eat its choicest fruits. I came to my garden, my sister, my bride, I gathered my myrrh with my spice, I ate my honeycomb with my honey, I drank my wine with my milk. Eat, friends, drink, and be drunk with love! (Song of Solomon 4:16–5:1)

Sources

  1. All Scripture references are from the English Standard Version unless otherwise noted.
  2. Raymond B. Dillard and Tremper Longman, III, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan, 1994), 48.
  3. Dillard and Longman, An Introduction to the Old Testament, 48-49.
  4. Dillard and Longman, An Introduction to the Old Testament, 49.
  5. Ernst Jenni and Claus Westermann, Theological Lexicon of the Old Testament, trans. Mark E. Biddle. (1997; repr., Peabody, MA: Hendrickson, 2004), 2:491-92.
  6. William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 1:100.
  7. Robert Alter, The Art of Biblical Narrative (New York, NY: Basic Books, 1981), 50-51.
  8. Clyde M. Woods, Genesis-Exodus (Henderson, TN: Woods, 1972), 9.
  9. Raymond C. Ortlund, Jr., Whoredom: God’s Unfaithful Wife in Biblical Theology (Grand Rapids, MI: Eerdmans, 1996), 19.
  10. Ortlund, Whoredom, 19.
  11. Woods, Genesis-Exodus, 9.
  12. Ortlund, Whoredom, 20-21.
  13. Wayne Jackson, The Teaching of Jesus Christ on Divorce and Remarriage: A Critical Study of Matthew 19:9, revised ed. (Stockton, CA: Christian Courier Publications, 2002), 2-8.
  14. Jack P. Lewis, The Gospel According to Matthew (1976; repr., Abilene, TX: Abilene Christian University Press, 1984), 2:67. Some, however, attempt to use 1 Corinthians 7:15 as support for divorce for the cause of desertion, claiming Paul was applying the teaching of Jesus to a new situation. While the teaching of Jesus was certainly being applied to a new situation, there is no reason to assert that desertion in 1 Corinthians 7:15 serves as an additional allowance for divorce and remarriage. We recommend Wayne Jackson article, “What Is the Meaning of ‘Not under Bondage’ (1 Cor. 7:15)?” (ChristianCourier.com), in response to this viewpoint.
  15. Ortlund, Whoredom, 21-23.
  16. Cf. Jackson, The Teaching of Jesus Christ on Divorce and Remarriage, 5-6.