Biblical Principles for Marriage Union and Intimacy

The biblical principles for marriage union and intimacy are rooted in the creation account in Genesis 2:18-25, where marriage is instituted by God as a union between one man and one woman ^[1]. This union is characterized by unity, indissolubility, monogamy, social equality, and the subordination of the wife to the husband ^[1].

The unity of marriage is emphasized in Genesis 2:24, where it is written that a man leaves his father and mother and is joined to his wife, becoming one flesh. This unity is not just physical but also emotional and spiritual. The apostle Paul echoes this in Ephesians 5:25-33, where he describes the love of a husband for his wife as a reflection of Christ's love for the church ^[4].

The biblical principle of monogamy is evident in the creation account, where Adam has only one wife, Eve. This is reinforced by Jesus' teaching in Matthew 19:4-5, where he cites Genesis 2:24 as the basis for the indissolubility of marriage ^[2]. The book of Hebrews also emphasizes the importance of marriage, stating that it should be held in honor among all, and the marriage bed should be undefiled ^[3].

In terms of intimacy, the biblical principle is that it is a mutual right and responsibility between spouses. In 1 Corinthians 7:3-4, Paul writes that the husband should give to his wife her conjugal rights, and likewise the wife to her husband ^[7]. The Jewish tradition, as represented by Maimonides, also emphasizes the importance of a husband responding to his wife's desires and satisfying her needs for intimacy ^[5].

The early church fathers also wrote about the importance of marriage and intimacy. Tertullian, for example, argued that the unity of marriage was taught by its first institution and by the apostle's application of that primal type to Christ and the church ^[9]. Augustine also wrote about the good of marriage, emphasizing that it is a natural and social bond between humans ^[10].

Different Christian traditions have interpreted these biblical principles in various ways. The Reformed tradition, as represented by Charles Hodge, emphasizes that marriage is both a divine institution and a civil contract, with implications for both the church and the state ^[8]. The Jewish tradition, as represented by Maimonides, places a strong emphasis on the husband's responsibility to provide for his wife's physical and emotional needs ^{[5, 6]}.

In practice, these biblical principles for marriage union and intimacy imply that spouses should prioritize their relationship with each other, cultivating a deep emotional and spiritual connection. They should also be mindful of their mutual responsibilities, including their physical intimacy, and work to create a harmonious and loving home environment.

The biblical principles for marriage union and intimacy are not limited to the individual couple but have broader implications for society. As Hodge notes, the numerical equality of the sexes is a clear intimation of the will of God that every man should have his own wife, and every woman her own husband ^[11]. This understanding of marriage as a fundamental building block of society is reflected in the biblical emphasis on the importance of marriage for the well-being of individuals and communities.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Marriage — + Its origin and history .--The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (Genesis 2:24) we may evolve the following principles: (1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. (Matthew 19:9) (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
Hebrews “Let marriage be held in honor among all, and let the bed be undefiled: but God will judge the sexually immoral and adulterers. -- Hebrews 13:4”
Torrey's Topical Textbook “Torrey's Topical Textbook: Husbands — Should have but one wife -- Ge 2:24; Mr 10:6-8; 1Co 7:2-4. Have authority over their wives -- Ge 3:16; 1Co 11:3; Eph 5:23. Duty of, to wives To respect them. -- 1Pe 3:7. To love them. -- Eph 5:25-33; Col 3:19. To regard them as themselves. -- Ge 2:23; Mt 19:5. To be faithful to them. -- Pr 5:19; Mal 2:14,15. To dwell with them for life. -- Ge 2:24; Mt 19:3-9. To comfort them. -- 1Sa 1:8. To consult with them. -- Ge 31:4-7. Not to leave them, though unbelieving. -- 1Co 7:11,12,14,16. Duties of, not to interfere with their duties to Christ -- Lu 14:26; Mt 19”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Marriage 14:1: The [obligation of] conjugal rights 1 The very word onah - and its translation as "conjugal rights" - conveys a fundamental conception with regard to the Torah's conception of marital intimacy. Marital intimacy is not for the husband's sake, but rather for his wife's. Onah also means "respond." A man should be responding to his wife's desires and satisfying her wishes for closeness. as prescribed by the Torah [is individual in nature], depending on the strength of each particular man and the [type of] work that he performs. What is im”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Marriage 15:18: Similarly, our Sages commanded a woman to conduct herself modestly at home, not to proliferate levity or frivolity before her husband, not to request intimacy verbally, 44 Eruvin 100b states that a woman requests intimacy with her heart. nor to speak about this matter. She should not deny her husband [intimacy] to cause him anguish, so that he should increase his love for her. Instead, she should oblige him whenever he desires. She should keep her distance from his relatives and the members of his household so that he will not be pro”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 7:3: 7:3-4 Because of the temptation to sexual immorality, married Christians must always be considerate of the sexual needs of their spouses. Sexual intimacy is a mutual right for both spouses in a marriage and must not be withheld. Marriage includes yielding the authority over one’s body to one’s spouse, though such authority is clearly not to be abused.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: inconsistent with the fact that marriage is an ordinance of God, that it should be, in another aspect, a civil institution. It is so implicated in the social and civil relations of men that it of necessity comes under the cognizance of the state. It is therefore a civil institution. (1.) In so far as it is, and must be, recognized and enforced by the state. (2.) It imposes civil obligations which the state has the right to enforce. The husband is bound to sustain his wife, for example, and he is constrained by the civil law to the perform”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. V.--UNITY OF MARRIAGE TAUGHT BY ITS FIRST INSTITUTION, AND BY THE APOSTLE'S APPLICATION OF THAT PRIMAL TYPE TO CHRIST AND THE CHURCH.: For the laying down[1] of the law of once marrying, the very origin of the human race is our authority; witnessing as it emphatically does what God constituted in the beginning for a type to be examined with care by posterity. For when He had moulded man, and had foreseen that a peer was necessary for him, He borrowed from his ribs one, and fashioned for him one woman;[2] whereas, of course, ne”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — ON THE GOOD OF MARRIAGE. (part 1): [BE BONO CONJUGALI.] 1. FORASMUCH as each man is a part of the human race, and human nature is something social, and hath for a great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred. Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: of providence is the numerical equality of the sexes; and this is a clear intimation of the will of God that every man should have his own wife, and every woman her own husband. Such being the will of God, as revealed both in his word and in his providence, everything which tends to counteract it must be evil in its nature and consequences. The doctrine which depreciated marriage, and made celibacy a virtue, flooded the Church with corruption. And everything in our modern civilization and modes of living which renders marriage difficult, ”

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