PENTECOST • 47

What’s the Big Deal about Marriage?

This week’s reading invites us to contemplate unity in marriage as a means of understanding union with God through Christ.

reading for: 29 Sept

Mark 10:2-16

Marriage - God’s Gift to Man for Unity & Not Separation

  • READ

The first thing to note about 10:2–9 is the way Jesus redirects the question of the Pharisees to make the conversation primarily a discussion about marriage, rather than divorce. The issue of divorce was not a debatable question among the Jews of Jesus’ day, but the allowable grounds for divorce was likely a hot topic. The Pharisees hoped to catch Jesus one way or another on the interpretation of Deut. 24:1, either to side with the strict position of the school of Shammai or with the permissive reading of the school of Hillel. Any response is bound to start a controversy.

The question “Is it lawful?” however, gets turned on its head. Jesus pushes behind Deut. 24 to Gen. 1–2, behind the requirements of the law to the story of Creation, behind the legality of divorce to God’s intent of marriage. Jesus asserts that marriage, as God intends, is the lifelong joining of two persons in a profound union (“one flesh”). Even fathers and mothers are to be left in the pursuit of this new relationship (Mark 10:9).

Before debating the possible grounds for divorce, the Pharisees need to understand that marriage is a gift of God’s good creation. Rather than resorting to a sweeping legal prohibition to exclude any and all divorce, Jesus recalls God’s original intent for marriage. But since “hardness of heart” is not a problem peculiar to Moses’ day, divorces must still take place— something implied in 10:11–12.

Immediately following the verbal exchange with the Pharisees, Mark appropriately tells the beautiful story of Jesus’ blessing the little children (10:13–16). This highlights the importance of children and about the nature of God’s reign, but it also says something about marriages, both those that succeed and those that fail.

Two parts of Jesus’ angry reply to the disciples need to be highlighted:

1. “for to such belongs the kingdom of God.” (10:14). The disciples fail to see children as God sees them. To the disciples, they are not important, they have no status and no rights, and thus their presence is a nuisance. Jesus sees things differently. In fact, the rule of God belongs to persons like this— powerless, vulnerable, weak persons, who are often deemed a nuisance. In rejecting the children, the disciples have not just made a slight error of judgment—they have missed the whole point of Jesus’ ministry.

2. “Whoever does not receive the kingdom of God as a little child will never enter it”(10:15). Not only do the children serve as moving examples of those for whom the rule of God is intended, but also their manner of receiving it becomes the model for adults. The weight in 10:15 clearly falls on the verb “receive,” which talks about the receiving of the kingdom by powerless persons, who have no claims to stake out and no demands to make. The rule of God comes as pure grace, to hungry people at the crossroads and in the byways of life who are invited to attend a scrumptious banquet, and to children without status. They have no excuses to give and no bargaining chips. They are eager to be taken up into Jesus’ arms and be blessed.

Now whether we are successful or unsuccessful at our marriages, whether we have managed to achieve the profound union God intends or from “hardness of heart” have wound up in a divorce court, the receiving of the kingdom like a little child still holds. We have no bargaining chips to trade in, nor does our history of failure disqualify us. It is just this incredible picture of otherwise rejected children welcomed and given a blessing that sustains both the happily married and the painfully separated.

  • REFLECT

Today, in Singapore, many young people are fearful of marriage. Some fear not having the means to support a family with the high cost of living. Some look at the brokenness of the world around and fear subjecting their offspring to such conditions. Others have poor models of good marriages at home or around, that puts them off. Others feel the need to focus on their careers first. How might marriage be an act of faith & trust in God today? How might strong marriages in CNL today be the much needed light for strong families around us more than ever before? Then is singlehood wrong? How might we make sense of the Apostle’s Paul’s words in 1 Cor 7:7-8?

reading for: 30 Sept

Genesis 2:18-24

Marriage –God’s Intention at Creation for Man to be in Union with God

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    This passage records the creation of the first woman and the institution of marriage; so it says much about the mainstay of Israel’s society. God intended husband and wife to be a spiritual, functional unity, walking in integrity, serving God, and keeping His commandments together. When this harmony is operative, society prospers under God’s hand.

    Adam was alone and that was not good; all else in Creation was good (see 1:4, 10, 12, 18, 21, 25). As man began to function as God’s representative naming the animals (v19-20) representing his dominion over them (v1:28), he became aware of his solitude (2:20). God therefore put him to sleep (v21) and created Eve from his flesh and bone (v21-23).

    God decided to make a helper suitable (literally “a helper corresponding to him,” or “a corresponding helper”) for the man (v18). “Helper” is not a demeaning term; it is often used in Scripture to describe God Almighty (e.g. Ps. 33:20; 70:5; 115:9, where it is trans. “help” in the ESV). The Holy Spirit, is also described as ‘Helper’ (John 14:15-18, 26, 15:26).

    The description of her as “corresponding to him” means basically that what was said about him in Genesis 2:7 was also true of her. They both had the same nature. But what man lacked (his aloneness was not good) she supplied, and what she lacked he supplied. The culmination was one flesh (v. 24)—the complete unity of man and woman in marriage. Since Adam and Eve were a spiritual unity, living in integrity without sin, there was no need for instruction here on headship. Paul later discusses that in relationship to the order of Creation (1 Cor. 11:3; 1 Tim. 2:13).

    The word ‘therefore’ or phrase ‘for this reason’ (v24) is used frequently in Genesis. If this word in verse 24 were spoken directly by God to Adam, then the verb “leave” must be translated as the future ‘shall leave’ (ESV). But if God said those words through Moses, they should be translated in the present tense: “that is why a man leaves ... .” The implication is that marriage involves one male and one female becoming “one flesh.” Their nakedness (v25) suggests that they were at ease with one another without any fear of exploitation or potential for evil. Such fellowship was shattered later at the Fall and is retained only in a measure in marriage when a couple begins to feel at ease with each other. Here the nakedness, though literal, also suggests purity.

  • REFLECT

    The Holy Spirit is God our helper, who helps us to know God. How might marriage be a means for us to know God? If you are married consider how your journey as a couple through various experiences of life have tested your love & commitment. How might that this be helpful in understanding God’s love & faithfulness to his people (in the Old Testament) and to the Church today? If you are single consider the other good marriages around. How do they exemplify Christ’s love for the Church?

reading for: 1 Oct

Hebrews 1:1-4, 2:5-12

Christ - the Glory & Dignity of Man in Union & Unity with God

  • READ

    In the four opening verses of Hebrews the writer introduces important themes that will recur throughout the letter. They include the following:

    1.      Scripture as a vehicle by which God has spoken and continues to speak to God’s people;

    2.      the superiority of Jesus Christ to every being, both human and superhuman (that is, the angels); and

    3.      the exaltation of Jesus over all things.

    What is most prominent in the first two verses is talk about first and last things, through ‘contrast’. This is done through showing opposing ideas together, contrasting God’s former speech with God’s present speech.  “Long ago God spoke to our fathers … by the prophets” is contrasted with “in these last days he has spoken to us by his Son”. Instead of “long ago,” God speaks “in these last days”; instead of speaking “to our fathers,” God speaks “to us”; instead of speaking “by the prophets,” God speaks “by a Son.” Nothing in this contrast questions the significance of God’s earlier communication, but the identification of Jesus that follows makes the case for his superiority (important throughout Hebrews).

    Following this introduction, the remaining lines of the prologue (v3-4) identify Jesus, again in terms of both first and last things, both as God’s Wisdom in Creation and Consummation, “sustains” all things. These roles of sustenance and redemption characterize the work of the Son as God’s heir. As a result, he is exalted to God’s right hand and even beyond the angels on high. The Son’s role at Creation has now a counterpart at the eschaton.

    The passage that immediately follows, consists of a series of biblical quotations loosely connected around the theme of the Son’s superiority over the angels (1:5–14), followed by a warning about being faithful to the gospel (2:1–4). The lection concludes with another important Christ-centred theme of Hebrews, the reality and necessity and redemptive character of Jesus’ suffering (2:5–12).

    Like the figure of Ps. 8, Jesus became “lower than the angels.” While God has placed “everything in subjection to him”(v8), Jesus also endured “the suffering of death” (v9). He names all God’s children as his “brothers”(v12) In other words, he indeed became a human being like other human beings, and he suffered death as they do. Jesus’ death, however, had consequences unlike the deaths of other human beings. Jesus’ death was “for everyone” (v9) and brought about “salvation” and sanctification (v10–11).

    To the mystery of Jesus’ presence at Creation and at His Return, the author of Hebrews here adds the mystery of Jesus’ humanity. Only a Jesus who was in every respect human could become the appropriate sacrifice for human sin. But only a Jesus who bears “the exact imprint of God’s very being” (1:3) would bear humankind the love necessary to make that sacrifice.

  • REFLECT

    Give your soul rest by letting the grand descriptions of Jesus lift your eyes and heart above your everyday life and paint glorious pictures of Christ in your mind. Take time to contemplate Christ. Go about your day in prayer through humming a song, writing a poem, taking a walk, baking a cake or just by re-reading the passage another 2 or 3 times today. 

reading for: 2 Oct

Psalm 8

The Majesty of God in Man Dignified & Glorified

  • READ

    In this psalm David marvels that the glorious Lord of heaven, whose name is excellent, should graciously use people in the earth’s dominion. The passage considers the dignity of mankind as God’s representative on earth, without noting the Fall’s consequence of chaos and rebellion.

    The beginning and ending of the psalm (v1 & 9) give the same exclamation of God’s majestic name. The name, that is, the revealed character of God, is exalted above all Creation. The word majestic suggests splendor and magnificence. It is a fitting note of praise for the Lord of Creation.

    The Psalmist begins by addressing God with “O LORD, our Lord”(v1). This is an important idea. Addressing God by His personal name Yahweh (“LORD”), David then identified Him as “our Lord” (Adonai), the Sovereign or Master. “Lord” stresses God’s dominion over His Creation.

    Next, David marvels that God uses strength from children to silence His enemies. The idea is that the Lord has ordained that the weakest shall confound the strong (see 1 Cor. 1:27). Mankind, even weak children and infants, represents the strength of God in the earth.

    In verses 3-8, David now examined the marvelous theme that God should graciously entrust his dominion to man. In v 3 – 4, the psalmist first observes the great work of Creation (including the heavens ... the moon, and the stars) as God’s finger work, and then was amazed that finite man should have such a responsibility over it. The rhetorical questions in verse 4 emphasize that man is an insignificant creature in the universe. Yet God cares for him immensely. It amazed David that the Lord of the universe even thinks about man.

    In verse 5, God’s creation of man is described as one of power and dignity, for he was made ... a little lower than God. Man was created as God’s own representative on earth, over the Creation, but lower than God. David was amazed that God should exalt finite man to such a place of honour.

    Hebrews 2:6-8 quotes this psalm to contrast man’s failure with his exalted destiny. Jesus Christ, the Son of Man, is the last Adam (1 Cor. 15:45, 47); all things will be subjected to Him when He comes to fulfill God the Father’s intended plans for the Creation.

    In verses 6-8 David reflects on man’s position as God’s representative in His Creation. After God made Adam and Eve, He commands them to have dominion over all the earth (Gen. 1:28). All living creatures are to be under them. But because of sin that dominion has never been fully realized. In fact it was through a subordinate, the serpent, that man rebelled against God’s order.

    Finally, in verse 8, the psalm closes with the same expression of praise for God’s majestic ... name with which it began (seev1). God’s majesty has been displayed in His care and design for finite man.

  • REFLECT

    Take a few moments to recall God’s love for you this past week, month or year. Give Him thanks & praise. Then pray this Psalm over an LG member or someone you know who is struggling with sensing God’s love and care over them.

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