In The Bible and Marriage: The Two Shall Become One Flesh, John Bergsma offers a detailed overview of the biblical theology of the Sacrament of Matrimony. One might mistakenly presume that such a work traces the same ground covered by many Catholic books on marriage in Scripture, but Bergsma offers a level of depth, unity, and reflection that makes this a valuable resource for those in pastoral, homiletical, catechetical, or theological situations within the Church. It is even a benefit for those preparing for marriage, those hoping to renew their marriage, or for any Christian seeking fruitful communion with God, which, as this book explains, is a nuptial relationship. The reason for this universal appeal is found in Bergsma’s focus. He demonstrates that the theme of marriage in the Sacred Scriptures touches on the nature of God, humanity’s relationship with God, and particular insights into marriage itself.
This book is part of the series, “A Catholic Biblical Theology of the Sacraments,” with Baker Academic. The series preface states that it aims to “enliven our understanding of the sacraments” through a “theological reading of the Bible” (Bergsma, xii). Bergsma’s opening and closing pages begin with a response to John Calvin’s dismissal of the importance of matrimony which Calvin equated with the importance of agriculture, architecture, and shoemaking within Salvation History and God’s plan. In response, Bergsma argues that matrimony is central to the “plot and message of Sacred Scripture,” serving as a “central organizing theme” (1).
The Bible and Marriage consists of 12 chapters: one with an introductory theology of marriage, seven chapters focused on sections of the Old Testament, three chapters for the New Testament, and a concluding chapter that concisely reviews the witness of the biblical canon on the theme of marriage that the previous chapters developed. Each chapter is written in a way that allows it to stand on its own, referring to ideas from previous and forthcoming chapters, but it is in the development of one chapter to the next that the full depth is appreciated. Taken together, the chapters leave the reader with four recurring themes regarding Scripture’s nuptial centrality: (1) Scripture presents the covenantal relationship with God in a nuptial light. (2) God has particular teachings for marriage in both the Old and New Testaments. (3) The nuptial dimension of the covenant sheds light on the lived experience of marriage between a man and a woman. (4) Many biblical passages have details and insights that one may miss or forget with time.
Setting the Stage
The introductory chapter provides an overview of the Trinitarian and other theological themes that are foundational for the analysis in subsequent chapters. After introducing the book’s theme and importance, Bergsma notes, “The telos of reality is interpersonal communion. The ground of reality, the Trinitarian Godhead, is himself a circle of interpersonal communion” (2). From here Bergsma outlines the description of the Trinity as a gift and exchange of persons, with marriage being the closest analogy to this mystery. He also adds that there is a further analogous reflection of the Trinity in the creation of Adam and Eve. “Adam the son proceeded from God the Father, yet Eve proceeded from both God the Father and Adam the son, and thus the creation of the first groom and bride resembles the processions of the Second and Third Persons from the First” (3). Through a variety of details, Bergsma stresses that all reality, and therefore Salvation History, is nuptial and ordered to communion with the Trinity. These points are further developed in the chapters that follow.
In Bergsma’s analysis of the creation of man in the image of God, he examines the linguistic parallel between the singular and plurality of God (cf. Genesis 1:26-27). Within this context, the biblical narrative immediately shifts to this same tension when describing mankind in Genesis 1:27 with “him” and “them.” This unity and plurality are part of the imago Dei. Bergsma argues that, since man is a complementarity of persons resembling and manifesting the Triune God, then the centrality of marriage is unmistakable, since it is in marriage “rather than in a single male or female person that the Imago Dei is most fully expressed” (14). It is in marriage, and in marriage alone, that two—a man and a woman—are called to be a unity that is open to a third person. Focusing on Eve for a moment, God’s gift of Eve to Adam as helper (Genesis 2:18) indicates the sacramental vision of matrimony because the Hebrew term for “helper” is not the typical word used to describe assistance from a subordinate, but rather from God, from his grace.
These early chapters, both in detailing the beauty of nuptiality and its disfigurement by sin, establish the habit for the analysis in subsequent chapters. While the nuptial dimension of Salvation History remains the focus, this is done in a way that develops the plan for marriage found in these early chapters and seeks to remedy the impact of sin on marriage and on the covenantal relationship with God. For example, in the fall, Adam disorderedly prioritized his marriage with Eve over obedience to God as expressed in Genesis 3:17. As a result, both covenants have been damaged, the one with Eve and the one with God. This parallel between marital fidelity and covenant fidelity toward God occurs throughout Genesis. In Adam and Eve’s descendants, there is already a growing break between humanity and God, and a further break in the original vision for marriage through bigamy, polygamy, marital infidelity, and familial division which become recurring problems throughout Genesis. These issues, even found in beloved Sunday school characters like Joseph, the son of Jacob, are eventually addressed by marital prescriptions in the Mosaic Covenant.
Tobit: An Illuminating Story
In his chapter on the historical books of the Old Testament, Bergsma’s analysis of the Book of Tobit stands apart in both length, detail, and delight. Although a lesser-known Old Testament story, it serves as an example for those preparing for marriage, for those preparing couples for marriage, or those seeking consolation or guidance in marriage.
The Book of Tobit explores not only marriage but also theodicy (the problem of a good God and the existence of evil), as individuals cope with various difficulties and sufferings amid the Assyrian exile after the fall of the Northern Kingdom. The story serves as an answer to the questions surrounding God and the problem of evil—God’s goodness is discovered through matrimony. This theme of goodness is evident even from the name of the two male protagonists: “Tobit” indicates “goodness” and his son “Tobias” expresses that the “Lord is good!” (111).
The story introduces Tobit and Sarah, in the midst of desolation and anguish. Tobit even asks the Lord to end his life (Tobit 3:1-6). In response to suffering and prayer, God sends the Archangel Raphael to bring healing and hope. He assists Tobit’s son, Tobias, who will eventually marry Sarah. After reviewing the story, Bergsma devotes nearly eight pages to analyzing how Tobit illuminates marriage. He looks at Tobias’s understanding of marriage as rooted in God’s plan. Tobias understands marriage as an institution of divine origin. Therefore, Tobias approaches marriage not from the viewpoint of lust, but of covenantal fidelity and truth (cf. Tobit 8:7). In his analysis of Tobit 8:4 in the Vulgate, Bergsma sees marriage as a reflection of union with God, a union that holds primacy over the couple’s marital union. Bergsma also examines several verses that indicate God’s action in bringing the couple together in marriage, which he briefly relates to Jesus’ emphasis on indissolubility (114).
The Book of Tobit also brings up topics such as companionship in marriage, the unity of families, openness to children, in-law relationships, and the priority of prayer for a good and holy marriage. Bergsma also examines how the marriages of the three primary couples—Tobias and Sarah, and each of their parents—indicate the range of differences in communication and harmony. Many of the topics and themes that may come up during courtship, marriage preparation, or later marital years can be found in the Book of Tobit.
Moses and Divorce
In his chapter on the Mosaic Covenant, one will find a wide range of laws and prescriptions for marriage and family life, often more protective toward women than popular opinion may grant. Bergsma even develops an implied theology of marriage within the fourth commandment—Honor your father and mother—and the problem that divorce poses for it (73-74).
One of the many insightful developments from the Old Testament to the New Testament in this book is Bergsma’s analysis of the Mosaic law presumably permitting divorce in Deuteronomy 24:1-4, which Jesus takes up as well. The passage clearly does not promote divorce or establish grounds for the acceptability of divorce, but prohibits the restoration of a first marriage after a subsequent marriage. The verse stipulates action for a very specific situation, which can hardly be understood as a widespread acceptance of divorce, and which beautifully connects with Bergsma’s later chapter on the prophets wherein God expresses in Malachi a hatred for divorce. Bergsma offers insight from Raymond Westbrook as to why such an unusual and specific scenario would be addressed. Bergsma writes: “So what Deuteronomy 24:1-4 prohibits is a husband profiting twice from the same woman; first, by keeping her dowry after divorcing her for indecency (v. 1), and second, by remarrying her in order to acquire the financial settlement she received from her subsequent husband (v. 4). Although the law tacitly acknowledges that divorce takes place and customs exist to regulate and document it, the text does not condone any of it. Indeed, verse 4 refers to her relations with her second husband as being ‘defiled,’ hardly a positive appraisal” (90). This section also contributes to Bergsma’s later commentary on the Wisdom literature where marital fidelity stands in relation to covenantal fidelity with God.
Jesus and Divorce
When the New Testament chapters begin, it is noted that Jesus’ specific teachings governing marriage focus primarily on topics of the indissolubility of marriage and the temporality of marriage, since a couple’s marriage ceases with the eschaton (198). Yet, the book still examines the early gospel scenes depicting the Holy Family and Jesus’ condemnation of all sexual activity outside of a marriage between a man and a woman. Basing the latter on Matthew 5:28 and subsequent verses, the author relates this to Old Testament examples such as Job’s words on chaste eyes (Job 31:1), and the similar comment by Solomon in Proverbs 6:25. Since this Sermon on the Mount teaching also touches on divorce (Matthew 5:31-32), this is where Jesus’ teaching concerning Deuteronomy 24:1-4 is analyzed.
After an examination of two Rabbinic schools of thought on the matter, and of the Essenes with their strict emphasis on lifelong monogamy, Jesus is presented as being closer to the Essenes as they both base their teaching on the same principle from Genesis. Standing upon several chapters of development, Bergsma’s comment that valid marriages are made in heaven and are not to be demolished on earth holds considerable weight for the reader. The book emphasizes that Jesus’ interlocutors erred by saying that Moses allowed divorce; although Moses recognizes that divorce takes place, this is not the same as permission.
Nuptial Insights
Throughout the book, Bergsma develops with care how the covenantal relationship with God is both nuptial itself, and also illuminating for understanding the purpose of marriage. In his survey of the prophet Hosea, he lists eight such insights from the God-Israel relationship: indissolubility, generous provision, attraction, affection, freedom, mutuality, exclusivity, and safety (125-127). In his chapter on Jesus as the bridegroom and the Church as the bride, he also offers an analysis of the implications for the ideals of marriage: joyfulness, provision, self-gift, love, reception, reciprocal love, exclusivity, and fidelity (192-195).
These ideals, each analyzed in detail, have a clear relationship to the specific prescriptions for a holy marriage. His analysis of Ephesians 5:21-33, as well as his treatment of 1 Corinthians, only deepens this, and even makes connections to the priesthood and sacramental participation (229-234), which correspond well to his earlier analysis of Temple imagery within the nuptial context and the relationship between liturgical worship and nuptial communion (165-167, cf. 169). While sacramental and liturgical details are found in these sections and in others, this dimension is perhaps the least developed. This doesn’t mean that Bergsma handles the matter poorly, but if a work with a liturgical focus is desired, then the reader may want to also examine a book such as Understanding the Sacraments of Vocation: A Rite-Based Approach by Randy Stice as a complement.
The Bible and Marriage provides a beautifully written survey of the biblical data concerning marriage and nuptiality, highlighting the nuptial narrative found throughout Salvation History and in the covenant, and offering insight into the biblical prescriptions for marriage. While the book is generally accessible, knowledge of the narrative is sometimes presumed, such as in the chapter on the Mosaic Covenant. For this reason, Bergsma’s ideal reader has some exposure to theological study. The full depth of this excellent work will likely be appreciated by those that have studied or are studying upper-level undergraduate or graduate theology, canon law, or pastoral topics. This book is the kind of treasure trove that a homilist or catechist could benefit from, regularly returning to it for the promotion and formation of holy marriages.
