Restoration and Healing in Marriage Relationships
The Bible presents marriage as a foundational relationship, and while it acknowledges the challenges that can arise, it also offers principles for restoration and healing. The Genesis account of the fall describes how the marriage relationship became marked by antagonism rather than solely security and fulfillment, with the woman desiring to control her husband and the man ruling over her [7]. However, Christian theology suggests that new life in Christ allows for the restoration of this relationship [7].
Healing in relationships is often linked to reconciliation, which Easton's Bible Dictionary defines as a change from enmity to friendship, a mutual transformation in both parties who were at odds [5]. This concept is seen in passages like Colossians 1:21-22, where sinners cease to be enemies of God, and 2 Corinthians 5:20, where believers are urged to be "reconciled to God" by laying aside their enmity [5]. The Psalms speak of God's capacity to "healeth the broken in heart, and bindeth up their wounds" [3], a sentiment that can extend to the emotional wounds within a marriage. Proverbs also connects wisdom and righteousness to physical and spiritual well-being, stating that it "will bring healing to your body and refreshment to your bones" [2].
The New Testament emphasizes love and respect within marriage. Ephesians 5:33 summarizes Paul's teaching, stating that Christian marriages should be characterized by these qualities [9]. The apostle Paul also addresses practical aspects of marriage, such as in 1 Timothy 5:14, where he recommends remarriage for younger widows as an antidote to idleness and temptation, indicating a concern for the well-being and stability of individuals within marital contexts [11]. The concept of "peace" is also central to restoration, as seen in Matthew 10:13, where peace is offered to a worthy household and returns if the household is not worthy [1]. Jude 1:2 further expresses a desire for "mercy and peace and love to be increased" [4].
Jesus himself addressed marriage and divorce, as recorded in Matthew 19:3-12, where he taught on the subject to the multitudes who followed him [6]. The union of a man and woman in marriage is deeply rooted in biblical tradition, with Genesis 2:24 stating that "a man leaves his father and his mother and clings to his wife, and they become one flesh." This verse is referenced in Ephesians 5:31, which Jamieson, Fausset & Brown interpret as primarily referring to the spiritual marriage between Christ and the Church, with natural marriage serving as a representation of this deeper truth [10]. The warmth and sympathy derived from social ties, particularly within marriage, are also highlighted in Ecclesiastes 4:11, which compares the comfort of two people sleeping together to the broader benefits of companionship [8].
Sources
- Matthew “If the household is worthy, let your peace come on it, but if it isn’t worthy, let your peace return to you. -- Matthew 10:13”
- Proverbs “Proverbs 3:8 (BSB) — This will bring healing to your body and refreshment to your bones.”
- Psalms “Psalms 147:3 (Webster) — He healeth the broken in heart, and bindeth up their wounds.”
- Jude “Jude 1:2 (BBE) — May mercy and peace and love be increased in you.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 19:2: And great multitudes followed him; and he healed them there--Mark says further (Mar 10:1), that "as He was wont, He taught them there." What we now have on the subject of divorce is some of that teaching. Divorce (Mat 19:3-12).”
- Genesis (Protestant academic) “Tyndale House on Genesis 3:16: 3:16 Judgment falls on the woman’s unique role of childbearing and on her relationship with her husband. • And you will desire to control your husband, but he will rule over you: The marriage relationship now included an element of antagonism rather than just security and fulfillment. New life in Christ allows for the restoration of a man and a woman’s marriage relationship (Eph 5:18-32; cp. Matt 20:25-28).”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 4:11: (See on Kg1 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (Luk 24:32; Act 28:15).”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 5:33: 5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:31: For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Eph 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spir”
- 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”