Developing a Wedding Sermon on Marriage and Commitment
Biblical Foundations of Marriage and Commitment
The biblical account of marriage is rooted in the creation narrative, where it is described as a divinely instituted union between a man and a woman (Genesis 2:24) [1]. This union is characterized by a deep commitment, with the couple becoming "one flesh." The biblical text emphasizes the importance of this bond, highlighting its significance as a foundational aspect of human relationships.
The concept of marriage as a covenant is also present in the biblical text. Malachi 2:14 describes marriage as a covenant, emphasizing the commitment and faithfulness that it entails. This understanding is reinforced by the Reformed tradition, which views marriage as a voluntary, mutual compact between husband and wife made before God [8].
Theological Understandings of Marriage
The Catholic tradition, as represented by Thomas Aquinas, understands marriage as a sacrament that is both a natural institution and a means of grace. According to Aquinas, marriage is directed towards the procreation of children and the mutual support of the spouses [5]. This understanding is rooted in the biblical account of creation, where the command to "be fruitful and multiply" is given (Genesis 1:28) [1].
The Protestant tradition, as represented by Charles Hodge, also views marriage as a covenant made before God. Hodge emphasizes that this covenant involves mutual obligations and is characterized by a deep commitment to one another [8]. The Reformed tradition highlights the importance of faithfulness in marriage, emphasizing that it is a relationship that is grounded in the faithfulness of God.
Vows and Commitment in Marriage
The making of vows is an important aspect of the marriage commitment. In the biblical text, vows are described as solemn promises made to God (Psalm 76:11) [2]. The Catholic tradition, as represented by Aquinas, understands vows as a means of dedicating oneself to God and emphasizes the importance of mutual consent in making vows that affect one's spouse [4].
The Jewish tradition, as represented by Maimonides, also emphasizes the importance of commitment in marriage. According to Maimonides, the commitments made during the engagement period are binding, even if they are not formalized with an act of contract [6].
Implications for a Wedding Sermon
When developing a wedding sermon on marriage and commitment, it is essential to ground the message in the biblical text. The sermon should emphasize the divine institution of marriage, the importance of commitment and faithfulness, and the role of vows in the marriage relationship.
The sermon can draw on the rich theological traditions that have understood marriage as a sacrament or covenant. By highlighting the mutual obligations and responsibilities that are inherent in the marriage commitment, the sermon can encourage the couple to cultivate a deep and abiding relationship.
The historical and theological context of marriage can also be used to inform the sermon. For example, the early Christian tradition, as represented by Tertullian and Augustine, understood marriage as a institution that is characterized by faithfulness and commitment [7, 9].
Ultimately, a wedding sermon on marriage and commitment should encourage the couple to view their union as a reflection of the covenantal relationship between God and his people. By emphasizing the biblical foundations of marriage and the importance of commitment and faithfulness, the sermon can provide a rich and nuanced understanding of the marriage relationship.
The early Christian understanding of marriage as a sacrament that reflects the relationship between Christ and the church can also be a valuable resource for a wedding sermon [9]. This understanding highlights the depth and richness of the marriage commitment, emphasizing its significance as a means of grace and a reflection of the divine love.
The biblical text itself provides a powerful witness to the importance of marriage and commitment. The imagery of the bridegroom and bride is used in Joel 2:16 to describe the relationship between God and his people, highlighting the depth of commitment and love that is involved [3].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Marriage — Divinely instituted -- Ge 2:24. A covenant relationship -- Mal 2:4. Designed for The happiness of man. -- Ge 2:18. Increasing the human population. -- Ge 1:28; 9:1. Raising up godly seed. -- Mal 2:15. Preventing fornication. -- 1Co 7:2. The expectation of the promised seed of the woman an incentive to, in the early age -- Ge 3:15; 4:1. Lawful in all -- 1Co 7:2,28; 1Ti 5:14. Honourable for all -- Heb 13:4. Should be only in the Lord -- 1Co 7:39. Expressed by Joining together. -- Mt 19:6. Making affinity. -- 1Ki 3:1. Taking to wife. -- Ex 2:1. Giving daughte”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Vows — Solemn promises made to God -- Ps 76:11. Were made in reference to Devoting the person to God. -- Nu 6:2. Dedicating children to God. -- 1Sa 1:11. Devoting property to God. -- Ge 28:22. Offering sacrifices. -- Le 7:16; 22:18:22; Nu 15:3. Afflicting the soul. -- Nu 30:13. To be voluntary -- De 23:21,22. To be performed faithfully -- Nu 30:2. To be performed without delay -- De 23:21,23. Danger of inconsiderately making -- Pr 20:25. Of children void without the consent of parents -- Nu 30:3-5. Of married women void without consent of husbands -- Nu 30:6-8,10-13.”
- Joel “Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who nurse from breasts. Let the bridegroom go out of his room, and the bride out of her room. -- Joel 2:16”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Things Annexed to Marriage, and First of the Payment of the Marriage Debt, Art. 6: Article: Whether husband and wife can take a vow contrary to the marriage debt without their mutual consent? I answer that, A vow is a voluntary act, as its very name implies: and consequently a vow can only be about those goods which are subject to our will, and those in which one person is bound to another do not come under this head. Therefore in matters of this kind one person cannot take a vow without the consent of the one to whom he is bound. Co”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Sacrament of Matrimony As Directed to an Office of Nature, Art. 2: Article: Whether matrimony still comes under a precept? I answer that, Nature inclines to a thing in two ways. In one way as to that which is necessary for the perfection of the individual, and such an obligation is binding on each one, since natural perfections are common to all. In another way it inclines to that which is necessary for the perfection of the community; and since there are many things of this kind, one of which hinders another, such an inclination doe”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Marriage 23:13: [The following rules apply when a man and a woman were engaged to each other. When he asks her, "What is the value [of the utensils] you are bringing [to the household]?", and she answers him with an amount, and she asks him, "How much will you give me [for my ketubah ]?", and he answers with an amount, and afterwards he arises and consecrates her, the commitments are binding even though they were not formalized with an act of contract. 20 In Hilchot Zechiyah UMatanah 6:17, the Rambam adds several dimensions to this statement: a) The”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. IV.--FURTHER REMARKS UPON THE (part 1): APOSTLE'S LANGUAGE. However, touching second marriage, we know plainly that the apostle has pronounced: "Thou t been loosed from a wife; seek not a wife. But if thou shalt marry, thou wilt not sin."[2] Still, as in the former case, he has introduced the order of this discourse too from his personal suggestion, not from a divine precept. But there is a wide difference between a precept of God and a suggestion of man. "Precept of the Lord," says he, "I have not; but I give advice, as havin”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: covenant with his brethren in the Lord; mutual obligations are assumed; but nevertheless the covenant is made with God. He joins the Church in obedience to the will of God; he promises to regulate his faith and practice by the divine word; and the vow of fidelity is made to God. It is the same in marriage. It is a voluntary, mutual compact between husband and wife. They promise to be faithful to each other; but nevertheless they act in obedience to God, and promise to Him that they will live together as man and wife, according to his word”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 23 [XXI.]--SIN HAS NOT ARISEN OUT OF THE GOODNESS OF MARRIAGE; THE SACRAMENT OF MATRIMONY A GREAT ONE IN THE CASE OF CHRIST AND THE CHURCH--A VERY SMALL ONE IN THE CASE OF A MAN AND HIS WIFE.: If now we interrogate, so to speak, those goods of marriage to which we have often referred,[3] and inquire how it is that sin could possibly have been propagated from them to infants, we shall get this answer from the first of them--the work of procreation of offspring: "My happiness would in paradise have been greater if sin had not been committed. For to”