Confronting Sin in the Shadows of Marriage
Marriage, instituted in Paradise, was originally designed for monogamy, a principle confirmed by Christ himself [2]. However, the presence of sin has corrupted this ideal from early times, leading to practices like polygamy and concubinage even in the patriarchal age [2]. Sin, broadly defined as any sinful act, including "vanity" [7], is a universal human condition; all human beings are born sinners [6].
The Bible addresses sin within marriage in various ways, often highlighting the destructive nature of unfaithfulness. Adultery, for instance, was severely condemned under Mosaic law, with both the married woman and her male partner facing stoning [5]. This penalty also applied to betrothed women, provided they were free [5]. Over time, public sentiment regarding adultery shifted, particularly due to Gentile influence, leading to changes in the prescribed penalties [5]. The law also provided for situations where a husband suspected his wife of infidelity, outlining a specific ritual for her to stand before the Lord and for the priest to apply the law to her [3, 13]. Such suspicion highlights the deep impact of potential sin on marital trust and honor [13]. Adultery is described as "going aside from God and virtue" and a "trespass against the husband," robbing him of his honor and introducing a "spurious breed" into his family [13].
Sin is not merely an external act but also an internal struggle. The apostle Paul describes an internal conflict where a "law in my members" fights against the "law of my mind," captivating him in the "law of sin" [4]. This internal battle is a constant reality for believers, who, while fighting against their sinful nature, still commit actual sins even after conversion [6, 10]. John emphasizes that to live "in the light," believers must confess their sins and strive to stop sinning [12]. Confession of sin is a necessary consequence of "walking in the light" [11]. To claim "we have no sin" is to deceive ourselves, and to claim "we have not sinned" is to make God a liar [10, 11].
The concealment of sin is also addressed in scripture. Job asks if he has "concealed my transgressions as other human beings to hide my iniquity in my bosom" [1]. This suggests a human tendency to hide wrongdoing, which can fester in relationships, including marriage. Deliberate sins are often committed with an "insolent or arrogant attitude" and are characterized as rebellion [8]. The universal sinfulness of humanity, encompassing both Gentiles and Jews, means that no one can find favor with God through their own actions [9]. God's anger is not an arbitrary emotional outburst but a necessary response to sin [9].
Sources
- Job “Job 31:33 (LEB) — ⌞Have I concealed⌟ my transgressions as other human beings to hide my iniquity in my bosom”
- 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”
- Numbers “Numbers 5:30 (BSB) — or when a feeling of jealousy comes over a husband and he suspects his wife. He is to have the woman stand before the LORD, and the priest is to apply to her this entire law.”
- Romans “Romans 7:23 (DRC) — But I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Adultery — (Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the pena”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:8: The confession of sins is a necessary consequence of "walking in the light" (Jo1 1:7). "If thou shalt confess thyself a sinner, the truth is in thee; for the truth is itself light. Not yet has thy life become perfectly light, as sins are still in thee, but yet thou hast already begun to be illuminated, because there is in thee confession of sins" [AUGUSTINE]. that we have no sin--"HAVE," not "have had," must refer not to the past sinful life while unconverted, but to the present state wherein believers have sin even still. Observe, "sin" is in the sin”
- 1 John (Protestant academic) “Tyndale House on 1 John 2:1: 2:1 In order to live “in the light” (1:5-7), one must confess sin (1:9) and stop sinning. John emphasizes sin in ch 1 in order to make believers despise their sin and avoid it. • if anyone does sin: Believers should repudiate sin, but they should not fear confessing sins to God. • advocate (Greek paraklētos, “one who is called to our side” as comforter or advocate): Christ is our defense attorney, representing us before the Father in heaven (see Rom 8:26-34; cp. John 14:16). • Jesus Christ, the . . . righteous: We, in contrast, are sinful. Because Christ fulfilled ”
- Numbers (Nonconformist/Puritan) “Matthew Henry on Numbers 5:11: We have here the law concerning the solemn trial of a wife whose husband was jealous of her. Observe, I. What was the case supposed: That a man had some reason to suspect his wife to have committed adultery, Num 5:12-14. Here, 1. The sin of adultery is justly represented as an exceedingly sinful sin; it is going aside from God and virtue, and the good way, Pro 2:17. It is committing a trespass against the husband, robbing him of his honour, alienating his right, introducing a spurious breed into his family to share with his children in his estate, and violating h”