New Testament Nuptial Imagery

In Nuptial Symbolism in Second Temple Writings, the New Testament and Rabbinic Literature, André Villeneuve examines the ancient Jewish concept of the covenant between God and Israel, portrayed as a marriage dynamically moving through salvation history. This nuptial covenant was established in Eden but damaged by sin; it was restored at the Sinai theophany, perpetuated in the Temple liturgy, and expected to reach its final consummation at the end of days. The authors of the New Testament adopted the same key moments of salvation history to describe the spousal relationship between Christ and the Church. In their typological treatment of these motifs, they established an exegetical framework that would anticipate the four senses of Scripture later adopted by patristic and medieval commentators.

By systematically examining the New Testament's teaching, Ferguson unveils a comprehensive model of the church that is boh biblically centered and relevant to a world on the verge of the twenty-first century.

Marital Imagery in the Bible. It can only be imagined that when the New Testament writers made their (albeit brief) comments on divorce and remarriage that they assumed they would be understood. So what has gone wrong? In the years after the destruction of Jerusalem in 70 CE, when Graeco-Roman culture was at its height, the Jewish perspective of marriage and divorce, and thus the context of those brief New Testament comments was lost. The Christian church of that era was influenced by the neoplatonic ideas of the day, and an idealised concept of marriage developed from on Adam and Eve’s marriage recorded in Genesis 2:23—it was love at first sight, a marriage made in heaven. These concepts frame an understanding of marriage in much of Western culture even today. However, that was never the understanding of ancient Israel. Instead they looked to Genesis 2:24: ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh’—so a naturally born man chooses a wife for himself, and their union was based on a ‘covenant’—in other words an agreement. The Old Testament makes it clear what the basis of that agreement was. Furthermore, it is clear, if that agreement was broken, there could be a divorce and a remarriage. All the Bible’s marital imagery (where the Hebrew and Christian Scriptures imagine that God is married to his people) is based on that understanding of human marriage. But so strong is our concept of marriage, that when Genesis 2:24 is referred to in the New Testament, it is thought that the reference is to Adam and Eve’s marriage. It is a paradigmatic marriage that for many excludes (or greatly restricts) the possibility of divorce and remarriage. This study looks to challenge that paradigm—and to suggest that the New Testament writers would not have employed an imagery which had at its center divorce and remarriage, only to deny the possibility of such in their own human marriage teaching. Colin Hamer’s thesis represents the only recent work on metaphor theory in biblical scholarship. It challenges centuries of academic scholarship and ecclesiastical assumptions about divorce. Hamer’s detailed and well researched analysis challenges the consensus view that the marriage of Adam and Eve in Gen 2:24 represents an ontological unity, suggesting important implications for contemporary Christian teaching on marriage and divorce.

In Divine Marriage from Eden to the End of Days, Andre Villeneuve explores the mystery of God's love in the Bible and ancient Jewish tradition. Scripture portrays the covenant between God and his people as a divine-human marriage spanning through all of human history. For the ancient Jewish interpreters, God married humanity at the dawn of creation in the Garden of Eden; but the union was broken by human sin. The Lord restored the relationship when he betrothed Israel at Mount Sinai; yet the covenant was wounded again with the transgression of the golden calf. The nuptial bond was healed anew, commemorated, and reenacted through liturgical worship in Israel's tabernacle and temple. This worship in God's "nuptial chamber," in turn, anticipated the ultimate fulfillment of the divine-human marriage in the messianic age at the end of history. The first part of the book explores the marriage through Israel's biblical history in light of ancient Jewish exegesis. The second part unveils the marriage in the ancient interpretation of the Song of Songs and in wisdom literature. The third part reveals how the same symbolism is taken up in the New Testament and applied to the marriage between Christ and the Church.

"The New Testament does not develop a systematic doctrine of salvation," writes Brenda Colijn. "Instead, it presents us with a variety of pictures taken from different perspectives." Students of the New Testament and of theology will both find their vision broadened and their understanding deepened by this rich, informative study. As the author seeks to understand their implications for people of faith, she uncovers how New Testament images provide the building blocks of the master story of redemption.