Reformed Tradition and Marriage Practices in Christian Context
Marriage originates in the creation account of Genesis 2:18-24, where God institutes it as a divine ordinance for human flourishing [1, 2]. The text records God's declaration that "it is not good that the man should be alone" and his formation of woman as a suitable helper, culminating in the principle that "a man leaves his father and his mother and is joined to his wife, and they become one flesh." This passage establishes marriage not as a human social construct but as rooted in the created order itself [8]. Christ himself affirmed this charter as the basis for all subsequent regulation of marriage, citing Genesis in Matthew 19:4-5 [2].
Biblical Foundations and Purposes
Scripture identifies multiple purposes for the marriage covenant. The institution serves the happiness of man, addresses the need for companionship, and provides for the increase of the human population [1]. Malachi 2:15 specifies the raising up of godly offspring as a divine intention, while Paul in 1 Corinthians 7:2 identifies marriage as a safeguard against sexual immorality [1]. The covenant nature of marriage appears explicitly in Malachi 2:4, where the prophet describes it as a binding agreement [1]. Hebrews 13:4 declares marriage "honourable for all," establishing its legitimacy across the Christian community [1].
The New Testament presents marriage as lawful for all believers, including young widows whom Paul encourages to remarry as an antidote to idleness and temptation [6]. This counsel does not contradict Paul's preference for singleness in 1 Corinthians 7:40, since the circumstances differ—remarriage serves as pastoral wisdom for those facing particular vulnerabilities [6].
The "In the Lord" Principle
A distinctive Reformed emphasis appears in the requirement that believers marry "only in the Lord" (1 Corinthians 7:39) [5]. Jamieson-Fausset-Brown interprets this as the command to "marry only a Christian," connecting it to the broader prohibition against being unequally yoked with unbelievers in 2 Corinthians 6:14 [5]. This principle establishes a boundary for covenant faithfulness, ensuring that the marriage union does not compromise spiritual allegiance.
Yet Paul's teaching on existing marriages with unbelievers shows pastoral flexibility. In 1 Corinthians 7:10-16, he directs Christians married to non-Christians to remain in the union unless the unbeliever departs, in which case "a Christian would not be in bondage" [9]. The apostle thus distinguishes between the formation of new marriages and the preservation of existing ones.
Monogamy and Historical Violations
The Genesis charter establishes monogamy as the original law, evident in the "one flesh" language that Christ reaffirms [2, 8]. This design was violated when "corrupt usages began to be introduced," with Lamech in Genesis 4:19 taking two wives [2]. The patriarchal narratives record widespread polygamy and concubinage—Abraham, Jacob, and others practiced what the Mosaic law later acknowledged without endorsing [2]. The biblical record presents these arrangements descriptively rather than prescriptively, with the creation ordinance maintaining its normative force.
Marriage as Theological Symbol
Beyond its social function, marriage serves as a powerful image of covenant relationship between God and his people. Hosea's symbolic marriage to an adulteress dramatizes "the faithful, but for that very reason chastising and reforming, love of the Lord to rebellious and adulterous Israel" [4]. The prophet's command to take a wife who persists in adultery, then to lead her to renounce her lovers, enacts divine patience with covenant-breaking Israel [4].
The New Testament extends this typology to Christ and the church. Revelation 21:9 identifies "the bride, the Lamb's wife" as "the pure and holy Christian Church" [7]. Ephesians 5:22-32 develops the parallel most fully, presenting the marriage covenant as imaging Christ's relationship to his body [8]. In this framework, neither sex exists independently—"the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church" [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”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:11: Yet neither sex is insulated and independent of the other in the Christian life [ALFORD]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church.”
- Hosea (Lutheran) “Keil & Delitzsch on Hosea 3 (introduction): The Adulteress and Her Fresh Marriage - Hos 3:1-5 "The significant pair are introduced again, but with a fresh application." In a second symbolical marriage, the prophet sets forth the faithful, but for that very reason chastising and reforming, love of the Lord to rebellious and adulterous Israel. By the command of God he takes a wife, who lives in continued adultery, notwithstanding his faithful love, and places her in a position in which she is obliged to renounce her lovers, that he may thus lead her to return. Hos 3:1-3 contain the symbolical ac”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 7:39: bound by the law--The oldest manuscripts omit "by the law." only in the Lord--Let her marry only a Christian (Co2 6:14).”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 5:14: younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and t”
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 21:9: The bride, the Lamb's wife - The pure and holy Christian Church.”
- Genesis (Protestant academic) “Tyndale House on Genesis 2:24: 2:24 Marriage between a man and a woman is not just a human social construct but is rooted in the created order. • a man leaves . . . and is joined: Marriage entails a shift of loyalty from parents to spouse. • the two are united into one: Marriage and its commitments make it the most fundamental covenant relationship observed among humans. Marriage is a powerful image of Israel’s covenant with God (Hos 2:14-23) and of Christ’s relationship to the church (Eph 5:22-32). Marriage is designed as an inseparable, exclusive relationship between a man and a woman. The f”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 7 (introduction): In this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He, I. Shows them that marriage was appointed as a remedy against fornication, and therefore that persons had better marry than burn (Co1 7:1-9). II. He gives direction to those who are married to continue together, though they might have an unbelieving relative, unless the unbeliever would part, in which case a Christian would not be in bondage (Co1 7:10-16). III. He shows them that becoming Christians does not change their external state; and ther”