marriage

Bride and Groom

Revelation 21:1-6

As we move toward the end of Revelation, from chapter 7 all the way to chapter 21, we’re jumping over a lot of powerful imagery. I would encourage you to take time to read it.

We’re skipping the tales of the dragon and the two beasts, the number 666 (or is it 616?), the fall of Babylon, and all sorts of other images and events more suitable for a long-term Revelation study than 20 minutes of preaching.  I’ll sum up what we’re skipping by saying the battle between good and evil has long raged, is raging, and will continue to rage until God says, “No more.”

And let’s never forget that Christ’s willing sacrifice on the cross makes “no more” possible.

This week and next, we will focus on what life will be like when there is a new heaven and earth, all reconciled with God through Jesus Christ. Sometimes we talk about this moment as a remaking or reordering of all things. Anything that is to continue to exist will be aligned with God’s will. It is also important to note that God will be fully, undeniably present, seen constantly with the heart as well as with the eyes.

Revelation’s author—and the Holy Spirit, I suppose—must drive rigid English teachers crazy with the use of mixed metaphors. Life in the full presence of God is described as both a marriage and a beautiful city (the city at one point is clothed as a bride), and each metaphor reveals something special about God’s relationship with humanity.

This week, I want to explore the idea of the “new Jerusalem” adorned as a bride for her husband. This metaphor is one of the major reasons Revelation is so appropriate as the closing book of Christian Scripture. Throughout the Bible, there has been a thought running along like a thread from nearly front cover to back. It is the idea of God as the spurned husband and humanity as the unfaithful wife.

From the beginning of our Bible story, it is clear God wanted to be fully available to his creation. When God discovered the first act of disobedience, he had gone for a stroll in Paradise in the cool of the day, looking for the people he made. Sin brought on a terrible separation. Rather than a close companion, our maker by his very nature was forced to become distant, while at the same time beginning the plan to overcome sin and restore what once was.

The prophets in particular picked up on the image of God as spurned husband. Jeremiah did. Hosea certainly did, at God’s command taking a prostitute as an unfaithful wife to symbolize Israel’s unfaithfulness.

But in the end, bride and groom are restored. The Holy Spirit works within the church, healing its members and restoring them through faith in Christ. The bride is being adorned and dressed as we gather in worship and live out the church’s mission.

The metaphor also says much about the value of earthly marriage. When I take couples through premarital counseling, I make a point of reminding them that the union they are about to enter symbolizes the great work Christ is doing.

The husband stands in for God; the wife stands for the church. And to keep the husband from getting a big head, thinking this metaphor somehow puts him in a position of power, I remind him of Paul’s words in Ephesians 5:25: “Husbands, love your wives, just as Christ loved the church and gave himself up for her.”

In a culture where marriage is less and less valued—we are so much more about instant gratification and so much less about commitment—we need again to emphasize the symbolic value of marriage. The Roman Catholic Church has seven sacraments where we have two; if I could add a third sacrament to our Methodist practice, it would be marriage. Perhaps we would better understand how we participate in God’s grand scheme for creation when we take our vows before God.

Next week, we’ll explore what it means when our future with God is represented by a huge, cube-shaped city. We will stroll streets of gold, drink life-giving water and eat from a very special tree. In the meantime, treasure the always faithful God who calls you home.


The featured image is of an unknown Turkish Cypriot bride and groom in 1941. (Courtesy Wikimedia Commons.)

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The Lovers

Song of Solomon 2:8-13 (And really, the whole book)

Preachers, theologians, and lots of other Christians have struggled through the centuries with how to interpret Song of Solomon, sometimes called Song of Songs. Why is the book even in the Bible?

If you read it in a straightforward manner, there is very little instruction about God or humanity’s relationship to God. Traditionally, preachers have “allegorized” Song of Solomon, reading it as if it is all symbolic of God’s love for humanity and humanity’s pursuit of God.

Some modern preachers, myself included, struggle with that approach, however. While I respect my predecessors’ efforts, I find it a huge leap to reduce the elaborate and even overt imagery to such a generalized concept.

And then there are all those other unanswered questions. Who are these lovers speaking so boldly of their passionate desire for each other? (Traditionally, one of them is King Solomon, but that seems a bit of a stretch, too, as we’ll see shortly.) Did they or didn’t they? (I’m talking about sex here.) And if they did, were they married? (There’s no clear evidence in the text.)

I’m going to offer you my conclusion about how to read Song of Solomon. It’s an opinion I formed after marking the text up, making some observations about speakers, characters, and the nature of Hebrew poetry, and then consulting the writings of a lot of scholars I respect. Your eternal salvation is not dependent on your agreeing with me—I just want to share with you what I think.

First of all, I doubt Song of Solomon was ever intended to be read as a cohesive story. Instead, it’s a collection of sexually charged love poems. Think of Song of Solomon like a box of snapshots from a relationship. The pictures tell us much about the relationship, but they’re likely not in chronological order, and there are lots of details missing.

That’s not a radical idea; it simply makes Song of Solomon more like the collections of psalms, proverbs and other wisdom literature preceding it in the Bible.

We can glean a few interesting-if-vague details. In at least some of the poems, the woman is a working girl. She makes it clear her family has forced her to work in the fields, the sun tanning her so deeply that she describes herself as very dark. Her beloved is fairer-skinned and described as her “king-lover,” but that may just be poetic language, a deliberate effort to juxtapose him with King Solomon rather than make him out to be King Solomon.

Of course, all that said, I still haven’t made it clear why Song of Solomon belongs in the Bible. Again, I’m having to trust the research of better-trained scholars.

What’s particularly helpful is that in modern times, researchers have found that Song of Solomon is not unique. There were lots of similar collections of sexually charged love poetry in the cultures that surrounded the Israelites. The major difference is the polytheistic approach to sex these cultures took. (Polytheists worship many gods; monotheists, like the Israelites, worship one all-powerful God.)

Sex in polytheistic cultures tended to be about control. All sorts of sexual rituals evolved in these cultures to encourage the rain to fall, the crops to grow, and the livestock to multiply. Sex often was ritualized at temples with prostitutes in some of these cultures, and it certainly served as a way for men to control women.

The Israelites were radically different from their neighbors because they officially followed the One True God. Song of Solomon is a good indicator of how the Israelites’ understanding of God over time affected their attitudes about sex.

The Song of Solomon poems consistently talk about passionate, long-term love between one man and one woman seeking each other not for control, but for mutual satisfaction and ultimately, procreation. (The woman speaks of mandrakes in 7:13, a plant associated with fertility.) Sex is not to control a god; sex is a gift from God.

Marriage may not be an easily definable event in these poems, but it is easily assumed considering the deep commitments the lovers are making to each other. Their love takes us back to the creation story in Genesis, where one man and one woman are depicted as dependent on each other, inseparable.

King Solomon may even appear in these poems now and then as a kind of literary foil, there to make the lovers’ commitment to each other more commendable. We cannot forget what ultimately was King Solomon’s downfall in the eyes of God. In 1 Kings 11, Solomon is condemned for his many foreign wives and his willingness to introduce their polytheistic worship to the Israelites.

Why is Song of Solomon in the Bible? Because it reminds us that proper worship of the One True God changes our relationships for the better. This includes our sexual relationships, the most joyous physical gift God has given us, a gift that is celebrated in Jewish tradition and now Christian tradition.

And there are lessons here for today. When Song of Solomon was written, the Israelites were moving toward a deeper understanding of their monotheism. We read Song of Solomon today as a people who in many ways are moving toward polytheism. The wooden and silver idols and other trappings of the Ancient Near East may not be there, but our many ideas about possessions, wealth and power distract us from God and serve as idols.

We chase what is unimportant. We pursue what lacks true power. The frustration of such a lifestyle spills over into our sex lives, which become just one more avenue to instant gratification.

Yes, the lessons from Song of Solomon do result in very traditional Christian values. We end up affirming fidelity in marriage. In singleness, we understand that if we’re going to pursue a sexual relationship, it should be with someone who wants to enter that relationship through the lifetime commitment of marriage.

Sex is right when it reveals our righteousness.