Marital Sex Without Procreative Purpose in Scripture
While the primary purpose of sexual intercourse in biblical thought is often understood as procreation, some interpretations acknowledge other legitimate functions within marriage. The Jewish philosopher Abraham ibn Ezra, for instance, identifies a threefold purpose for sexual intercourse: procreation, the relief of bodily fluids, and passion [3]. This perspective suggests that procreation is not the sole reason for marital intimacy.
The Torah's regulations concerning sexual conduct, particularly in Leviticus, primarily focus on prohibitions against incest, adultery, and cultic prostitution, rather than explicitly defining the purposes of marital sex [1, 2]. For example, Leviticus 18 and 20 outline various forbidden sexual relationships, including intercourse with a menstruant woman, which some interpretations link to the idea that sex is primarily for raising children [4]. However, the broader context of these laws is often understood as establishing boundaries for holiness and preventing defilement within the community [1, 2].
The concept of marriage itself is frequently used in the Bible as a symbol for the covenant relationship between God and his people [5, 6]. This symbolic weight implies a deeper relational aspect to marriage beyond mere procreation. Adultery, in this symbolic framework, represents spiritual unfaithfulness [5, 6].
Within Jewish thought, there is discussion regarding the various motivations for sexual acts. Rashi, a prominent medieval French rabbi, comments on Proverbs 6:32, stating that one who commits adultery is "devoid of sense since he does not do it because of hunger" [9]. This implies that adultery is not driven by a natural, necessary urge like hunger, but by a lack of wisdom. This perspective, while condemning adultery, implicitly acknowledges that sexual desire exists and can be misdirected.
The New Testament, particularly in Pauline epistles, emphasizes sexual purity and fidelity within marriage. For example, 1 Thessalonians 4:5 contrasts "lustful passion" with a sanctified understanding of sexual relations, prohibiting all sexual involvement outside of marriage [7]. This focus on marital fidelity and the avoidance of illicit sexual acts suggests that within marriage, sexual intimacy is a legitimate expression, even if its procreative aspect is not always explicitly highlighted as the sole purpose. The prohibition against extramarital affairs for both men and women in Jewish and Christian traditions stands in contrast to some Roman customs that allowed men more latitude [7].
While some interpretations, such as that of Nachmanides (Ramban), suggest that the Torah permits sexual intercourse "only for the sake of raising children," this view has been questioned by other scholars, including Rabbeinu Bachya, and even Nachmanides himself acknowledges Ibn Ezra's threefold purpose for sexual intercourse [4, 3]. This indicates a diversity of thought within Jewish tradition regarding the purposes of marital sex. The biblical narrative itself, in passages like Genesis 24:16, describes a woman as a virgin by stating "neither had any man known her," focusing on the absence of sexual experience rather than solely on procreative capacity [8]. This suggests that "knowing" in a sexual sense encompasses more than just the act of procreation.
Sources
- Leviticus “and for his virgin sister who is near to him, who has had no husband; for her he may defile himself. -- Leviticus 21:3”
- Leviticus “Leviticus 21:13 (BBE) — And let him take as his wife one who has not had relations with a man.”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 18:20: AND THOU SHALT NOT LIE CARNALLY 308 Literally: “to seed.” See text further. WITH THY NEIGHBOR’S WIFE. Rabbi Abraham ibn Ezra commented: “For there is a threefold purpose to sexual intercourse: one is to beget children, a second is to relieve the body of its fluids, and the third is for passion, which is likened to that of the animals. Now when Scripture said l’zara , 308 Literally: “to seed.” See text further. it means ‘even l’zara ’ [i.e., even for the purpose of begetting children], and thus it prohibited [having intercourse with another man’s wife] a”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 18:19: AND UNTO A WOMAN DURING HER SEPARATION FOR HER UNCLEANNESS, THOU SHALT NOT APPROACH TO UNCOVER HER NAKEDNESS. Scripture prohibited [having intercourse with] a menstruant woman for the reason I have mentioned, 297 Above, Verse 6. that the Torah permitted sexual intercourse only for the sake of raising children, 298 See my Hebrew commentary p. 104, that Rabbeinu Bachya questioned this attitude of Ramban. It would also appear from Ramban’s quote of Ibn Ezra further on in Verse 20, that the purpose of sexual intercourse is threefold, and the raising of chil”
- Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
- 1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 4:5: 4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 24:16: NEITHER HAD ANY MAN KNOWN HER. It is extremely unlikely that Scripture speaks of abnormal intercourse. 30 Cf. Rashi’s comment on this verse. The verse rather refers to a certain intercourse method wherein it is possible to sleep with a virgin and even to impregnate her without deflowering her. However, it is unseemly to describe how this can be done.”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Proverbs 6:32: One who commits adultery with a woman is devoid of sense since he does not do it because of hunger.”