The Covenant of Marriage – Conference Notes

A Biblical-Theological and Socio-Historical Exploration

1. Berit (בְּרִית): Covenant as Ontological Bond

The Hebrew term berit cannot be reduced to “contract.” In the Ancient Near Eastern world, covenants (Hittite suzerainty treaties, parity treaties, kinship covenants) established binding relational realities. They were often ratified by oath, sacrifice, and symbolic acts (cf. Gen 15; Jer 34:18–20). The covenant did not merely regulate behavior; it created a new relational status.

Hebrew philological studies suggest that covenant language often involved embodied ritual actions — cutting animals, sharing meals, oath invocations — signifying life-and-death seriousness. The expression “cut a covenant” (karat berit) implies sacrificial solemnity. Marriage, when named covenant in Malachi 2:14, is therefore elevated into this sacred category.

Malachi rebukes Israelite men who deal treacherously (bagad) with “the wife of your covenant.” The covenant is not merely between spouses; “the LORD was witness.” The text suggests divine juridical oversight. Marriage is a theologically accountable bond under YHWH’s covenant justice.

2. Genesis 1–2: Creation as Proto-Covenantal Structure

Genesis 1:26–28 situates humanity as royal vice-regents bearing the imago Dei. The Hebrew plural deliberation (“Let us make…”) and the parallel structure (“male and female he created them”) present differentiated unity within shared image-bearing.

The dominion mandate (radah) is given jointly. Thus, marriage emerges within a shared vocational stewardship.

Genesis 2 deepens this through narrative theology. The woman as ezer kenegdo must be handled carefully. Ezer appears 21 times in the Hebrew Bible; in most cases it refers to divine aid (e.g., Ps 121:1–2). It connotes indispensable strength. Kenegdo (“corresponding to him,” “according to what is opposite”) implies complementarity of relational correspondence, not subordination.

The covenantal nature becomes clearer in Genesis 2:24:

“Therefore a man shall leave (‘azab) his father and mother and cling (dabaq) to his wife…”

Dabaq frequently describes covenant fidelity to YHWH (Deut 10:20; 30:20). The semantic overlap is significant. Marriage mirrors Israel’s covenantal clinging to God.

The phrase “one flesh” (basar echad) reflects kinship formula language. In the ancient world, flesh signified shared clan identity (cf. Gen 29:14; 2 Sam 5:1). Marriage forms a new covenant kinship unit.

Thus, Genesis presents marriage not merely as companionship but as a covenantal reconstitution of primary allegiance and shared identity before God.


1. Prophetic Marriage Metaphor and Covenant Theology

The prophetic corpus elevates marriage into theological metaphor. Hosea’s enacted prophecy (Hos 1–3) frames Israel’s idolatry as adultery. The covenant violation is sexualized imagery because marriage best captures the intimacy and exclusivity of divine-human covenant.

Isaiah 54:5 declares:

“For your Maker is your husband (בֹּעֲלַיִךְ).”

The marital title affirms covenant loyalty despite judgment. Jeremiah 31:32 explicitly refers to YHWH as husband in relation to Sinai covenant.

This is theologically decisive: marriage becomes the primary analogy for covenant faithfulness, exclusivity, and restorative grace. The logic moves from divine covenant to human marriage, and back again.

2. Second Temple Developments

By the Second Temple period, Jewish marriage involved ketubah agreements, bride-price (mohar), and legally binding commitments. While economic dimensions existed, marriage retained theological framing under Torah.

Divorce debates between Hillel and Shammai (m. Gittin) reveal interpretive tensions over Deuteronomy 24. By Jesus’ time, some permitted divorce for trivial reasons. Thus, covenant permanence was contested.


Roman marriage functioned within patria potestas. The male head wielded legal control. Marriage types (cum manu vs. sine manu) affected whether the wife came under the husband’s legal authority or remained under her father’s household.

Aristotle (Politics 1.1253b) described the husband-wife relationship hierarchically within household management. The household codes reinforced stratified order: husband over wife, father over children, master over slave.

Yet Roman moralists also valued marital fidelity as stabilizing civic order.

Against this background, New Testament teaching neither abolishes structure nor baptizes patriarchy; instead, it reorients marriage christologically and covenantally.


In Matthew 19:3–9, Jesus addresses divorce controversies. His interpretive move is hermeneutically profound: he appeals to Genesis 1 and 2 as normative revelation.

By joining both creation texts (“male and female” + “one flesh”), Jesus presents a canonical synthesis. The verb “joined together” (synezeuxen) implies divine yoking. God is the covenantal agent.

Jesus’ restriction of divorce does not ignore Mosaic concession but reframes it as accommodation to hardness of heart. Covenant permanence reflects divine intent.

In elevating Genesis over concessionary legislation, Jesus restores marriage to its creational-covenantal gravity.


1. Ephesians 5:21–33 — Mystery and Covenant Christology

The participial structure beginning in 5:18 (“being filled with the Spirit”) governs the household code. Verse 21 introduces mutual submission (hypotassomenoi allelois).

When Paul instructs wives to submit, the verb is borrowed from v. 21 — situating marriage within the larger ethic of Spirit-shaped humility.

Husbands are commanded to love (agapate) “as Christ loved the church and gave himself up.” The analogy is covenantal and sacrificial. Christ’s headship (kephalē) must be read through cruciform self-giving.

Verse 25–27 evokes covenant purification imagery. Christ sanctifies the church, presenting her in glory — echoing prophetic marital restoration themes.

Verse 32 is climactic:

“This mystery (mystērion) is great — but I speak concerning Christ and the church.”

Marriage is typological participation in the new covenant. The earthly union signifies the eschatological union.

Thus, Paul situates marriage within redemptive history — not merely ethics but covenant drama.

2. 1 Corinthians 7: Reciprocity in a Patriarchal Context

In Corinth, influenced by both asceticism and libertinism, Paul affirms marital sexual obligation. The reciprocal language of authority (exousiazei) over one another’s bodies is unprecedented in Roman literature.

Marriage is framed as mutual covenant obligation, not unilateral male entitlement.


1. Coram Deo: Marriage Before the Face of God

Ecclesiastes 5 warns against rash vows. Biblical marriage vows invoke divine witness. The covenant is triangulated — husband, wife, and God.

Marriage is therefore an act of worshipful oath-taking.

2. Covenant Fidelity as Sanctification

Hebrews 13:4 affirms marriage as honorable and the bed undefiled. Sexual exclusivity is covenant fidelity embodied.

Sanctification occurs through daily covenant keeping: forgiveness, repentance, reconciliation. Marriage becomes a means of grace.

3. Eschatological Orientation

Revelation 19 and 21 culminate in nuptial imagery. The Lamb’s marriage fulfills prophetic anticipation. Earthly marriage is provisional signpost toward ultimate covenant union.


Modern Western culture often treats marriage contractually — dissolvable when preferences change.

Biblical covenant marriage requires:

  • Vow consciousness
  • Theological literacy
  • Liturgical seriousness
  • Church accountability

Premarital counseling must teach covenant ontology, not merely compatibility tools.

Pastorally, couples must be shepherded toward:

  • Prayer as covenant renewal
  • Eucharistic imagination (self-giving love patterned after Christ)
  • Endurance rooted in God’s covenant faithfulness

Marriage thrives when grounded not in emotional volatility but in the steadfast love (hesed) of God.


Conclusion

Marriage in Scripture is covenantal from creation to consummation. It is:

  • Rooted in Genesis’ covenant-shaped anthropology
  • Interpreted through prophetic covenant metaphor
  • Restored by Jesus’ appeal to creation
  • Reframed in Paul’s Christological mystery
  • Fulfilled in eschatological union

To stand in marriage is to stand before the Lord — bound by oath, sustained by grace, accountable to divine witness, and participating in the redemptive covenant story of God.

When the church recovers this theological depth, marriage becomes not merely a personal commitment but a living proclamation of God’s covenant faithfulness.


  1. Covenant Ontology and Marriage:
    How does the Hebrew concept of berit (particularly as expressed in karat berit, “cutting a covenant”) deepen our understanding of marriage as an ontological bond rather than a contractual agreement? In what ways does Malachi 2:14 reinforce this covenantal seriousness?
  2. Genesis 2:24 and Covenant Fidelity:
    In light of the semantic range of dabaq (“to cling/cleave”) elsewhere in Deuteronomy’s covenant language, how might Genesis 2:24 intentionally frame marriage as an analogue to Israel’s covenant loyalty to YHWH? What theological implications arise from this connection?
  3. Second Temple and Greco-Roman Contexts:
    How did Jewish covenant consciousness interact with Greco-Roman legal structures such as patria potestas? In what ways do Jesus’ teaching in Matthew 19 and Paul’s instructions in Ephesians 5 both affirm and subvert their socio-historical environments?
  4. Christological Typology in Ephesians 5:
    How does Paul’s use of mystērion (Eph 5:32) situate marriage within redemptive history? What are the implications of reading marriage primarily through the lens of Christ’s covenant with the church?
  5. Eschatology and Pastoral Formation:
    If earthly marriage functions as an anticipatory sign of the eschatological marriage of the Lamb (Rev 19–21), how should this shape pastoral counseling, marital endurance through suffering, and the church’s theology of permanence?

Bibliography & Further Reading

Biblical and Lexical Resources

Bauer, Walter, Frederick W. Danker, William F. Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG). 3rd ed. Chicago: University of Chicago Press, 2000.

Brown, Francis, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon. Peabody, MA: Hendrickson, 1996.

Koehler, Ludwig, Walter Baumgartner, and Johann Jakob Stamm. The Hebrew and Aramaic Lexicon of the Old Testament (HALOT). Leiden: Brill, 1994–2000.


Covenant Theology and Old Testament Foundations

Robertson, O. Palmer. The Christ of the Covenants. Phillipsburg, NJ: P&R Publishing, 1980.

Gentry, Peter J., and Stephen J. Wellum. Kingdom through Covenant. Wheaton, IL: Crossway, 2012.

Hahn, Scott W. Kinship by Covenant. New Haven: Yale University Press, 2009.

Ancient Hebrew Research Center. “Covenants from a Hebrew Perspective.”

Ancient Hebrew Research Center. “Definition of Covenant.”


Marriage in the Old Testament and Ancient Near East

Matthews, Victor H. Marriage and Family in the Biblical World. Downers Grove, IL: IVP Academic, 2003.

Westbrook, Raymond. Old Babylonian Marriage Law. AfO Beiheft 23. Vienna: Institut für Orientalistik, 1988.

Wright, Christopher J. H. Old Testament Ethics for the People of God. Downers Grove, IL: IVP Academic, 2004.


Second Temple and Greco-Roman Context

Cohick, Lynn H. Women in the World of the Earliest Christians. Grand Rapids: Baker Academic, 2009.

Osiek, Carolyn, and David L. Balch. Families in the New Testament World: Households and House Churches. Louisville: Westminster John Knox, 1997.

Malina, Bruce J. The New Testament World: Insights from Cultural Anthropology. Louisville: Westminster John Knox, 2001.

Witherington, Ben III. Women in the Earliest Churches. Cambridge: Cambridge University Press, 1988.

Bryn Mawr Classical Review. 2021. Review of scholarship on marriage and family in antiquity (BMCR 2021.03.05).


New Testament Theology of Marriage

Keener, Craig S. Paul, Women & Wives: Marriage and Women’s Ministry in the Letters of Paul. Grand Rapids: Baker Academic, 1992.

Westfall, Cynthia Long. Paul and Gender: Reclaiming the Apostle’s Vision for Men and Women in Christ. Grand Rapids: Baker Academic, 2016.

Thielman, Frank. Ephesians. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2010.

Thiselton, Anthony C. The First Epistle to the Corinthians. NIGTC. Grand Rapids: Eerdmans, 2000.


Theological and Pastoral Reflection

Hauerwas, Stanley. A Community of Character. Notre Dame: University of Notre Dame Press, 1981.

John Paul II. Man and Woman He Created Them: A Theology of the Body. Boston: Pauline Books, 2006.

Reconstructing Judaism. “Covenant & Marriage” (D’var Torah).

CBE International. “How the New Testament Turned Marriage in the Ancient World on Its Head.”

Covenant Relationship

Marriage is a covenant relationship instituted by the Lord. The term covenant in Hebrew (berith) has a literal meaning of ‘a cut where blood flows’ and is used to accurately portray the strongest of all possible relationship structures we could divinely engage in. This word and concept is one of the largest hermeneutics in scripture and is a necessary component for true revelation of the scriptures, the nature of God, and our new life in Christ Jesus and the basis for all relationships.

Written by Dr. Steve Cassell and edited by Dr. Will Ryan

When I was younger I was entangled with the ‘thug’ or ‘gang’ life because, well, I was stupid. I can almost hear the diverse reactions to that revelation among the readership… from guffaws, to eye-rolls, and possibly a few raised eyebrows of shock. Nevertheless, it is an accurate historical reality. The main compelling factor propelling me in that direction was the deep longing of my heart for a real, committed relationship. One of the first things I learned about gang life was the mantra, “Blood in, blood out”. This just simply meant that you were required to shed blood (your own in a self-sacrificial activity like gang-banging in another gang’s territory that would likely get you thrashed or even killed) or the shedding of innocent blood in an armed robbery or potentially a murder. There was no way into the gang without bloodshed. Once you were in, there was no way out without bloodshed. This mostly meant that you were going to die if you ever wanted out, but in some instances, the exiting member would be ‘allowed’ to go through a gauntlet-style beating that would usually hospitalize them and complicate their health for the remainder of their life. I know it sounds barbaric, but I was desperate for authentic relationships. Ultimately (by the enormous grace of God) I chose a different path which mostly had to do with a God-sent gift sashaying into my cosmos by the name of Kay… who is now my covenant bride. We are most definitely committed unto the blood of self-sacrifice to one another without hesitation or consideration.

Suppose you, our reader, are married or intend to enter into the sacred and divine institution of a marriage covenant at some point in the future. In that case, these words must have a powerful resonation in your soul (nephesh, psyche). I have been doing full or part-time ministry for almost thirty years and the degradation of the covenantal aspect of marriage has been nearly destroyed by our ever-darkening world and the decay of basic humanity as we are propagandized into some animalistic attitudes towards relationships and society.

When a couple is joined in Holy Matrimony the vow is something akin to:

“I swear to honor and love you;

            In riches and in poverty,

            In sickness and in health,

            For the better or the worse,

            Until death do we part,

            So help me God.”

Those are not just words… they are a covenant vow unto another person sworn in the presence of and under the submission to our Great God. In actuality, in antiquity, this was a “blood in, blood out” solemn oath giving God (and the gathered witnesses) the right to punish, even unto the shedding of blood, either participant if they violate that covenant vow. God’s perfect intention in marriage was ‘blood in’ (the blood of the hymen on the wedding night) and ‘blood out’ which was the ‘until death do we part’ provision.

The first thing we, as the image-bearers of God to a broken mirror of the world, need to embrace is doing our marriages the way God says, not the way culture or our fickle emotions scream. If that is a place you dare to transverse with Doc Ryan and I, then I double-dog-dare you to read on…

Glad you are here this far!

Since you have determined to do the hard thing and stay in this message to this point, firstly I want to applaud you for being willing to be a hero (heroes do hard things) and also warn you that you will be shunned as a rarity in our modern world. But consider that God loves to use heroes and rare people to do great things.

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Throughout the Bible God uses the relationship of Marriage to give us an earthly or physical example of our relationship to God and others. You don’t have to be married to glean from this discussion. God positions himself as the forever faith pursuer, the lover that will never leave us despite our shortcomings and continual failure and perhaps even unfaithfulness. Love, compassion, grace, mercy, and forgiveness are just a snapshot of this unending example to us. The Hebrew verb for cling is davaq and is the word used for glue. The implication is longevity, reliability, and consistency in faithful commitment.

What’s important is this:  a husband is to cling to his wife in the same way that we are to cling to God.  There are several other verses in the Bible that portray the same analogy.  In each one, God is represented by the woman, not the man; the scriptures seem to imply a reciprocal role of equality that compliments the relationship by each person’s gifts. A reciprocal circle of grace accepted and freely returned.

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Every relationship is regularly challenged by conflict. There is an undeniable truth to this statement: “Familiarity breeds contempt”. It is true in many Christians relating to their relationship with God and also true in human relationships. The time of Jesus’ life and ministry was regularly hindered by the masses of people who could not reconcile the idea of Jesus being all human and all God at the same time. The majority of people in His time rejected Him because they justified their devaluation of Him based upon His humanity.

Due to the conflict these religious hypocrites could not reconcile they all missed out on the greatest blessing, the greatest gift, and the greatest possible salvation that would give them the greatest life ever. Conflict steals away the blessings of God from one’s life. As people of the Kingdom of our God, we need to walk out a better way of dealing with ‘conflict and resolve’.

In my attempt at brevity, I am going to only give you the ‘big two’.

  • Pride (me first, my wants, my ways, my control)
  • Lack of Understanding (comprehension of your covenant partner)

Let us take up arms against the first evil monster hungry to devour us as its prey… Pride.

Pride has two main expressions. The first we are all mostly familiar with is the overt me-istic, I-centric expression that displays itself in self-aggrandizing, self-focused, self-concerned, self-serving, and narcissistic type attitudes that usually turn our guts when we are confronted with it. Sadly, our culture today has turned pride into an object of worship (by abominable parades and a month-long holiday celebrating perversity). But the scriptures and the life of Christ make it uber clear that pride is an evil foe of everything good and right.

These statements are echoed by Peter (1 Peter 5:5-7) and quoted from the wisdom of Proverbs (3:34). The stories of narcissistic pride destroying people in the scriptures are on nearly every page from the fall of the divine couple, Adam and Eve looking for their own way into the life of God, to the fall of the divine being ‘Lucifer’ into the wretched Satan as the arch-enemy of God and man, to the mind-numbing ignorance of David’s adulterous murder account of self-gratification resulting in a dead baby and a civil war, to the sadness of Judas selling Jesus for a pittance of silver coins. 

A lesser-known expression of pride has the same dangers but is a bit more subtle. This is the prideful attitude of self-debasing words, actions, or identity. A person who operates in insecurity, low self-imaging, fearful social interactions, sheepish or shy behaviors, and isolation as an introvert is equally operating in pride. There are just at the other end of the spectrum. I illustrate it this way: 

PR-I-DE.

Anything that has “I” in the center is pride. Whether it takes the form of PR-omoting the “I” or in the DE-basing of “I”… both are “I” in the center. Covenant is a commitment to lay down your “I” for another as Christ exemplified. The definitive aspect of what separates covenant from contractural- or performance-based relationships is the self-sacrificial commitment. In a secular performance-based contract of marriage, the normal interaction will be, “You do this for me and I will do that for you”. That is basically a business transaction where we are ‘purchasing’ the affection or performance of our spouse. The Bible has a word for this type of faux marriage: concubine.

Only… that is a big word. The cause of any and all contention is pride. Yikes!

When I counsel marriages in this the most normal response is, “No way!” Most folks do not think the contention in their marriage is their fault… it has to be that OTHER person. The scriptures argue that it takes two to tango, and it would behoove us to agree with the scriptures.

I often refer to this as the ‘other’ 3:16 verse that is WAY less memorized. John 3:16 makes us have warm fuzzies, James 3:16 makes us angry… Jesus said the truth will make you free (John 8:32) but in my experience, before the truth liberates you it tends to make you REALLY mad. Pride is the ONLY root of ALL contention. Where there is contention there is chaos and EVERY evil thing. (Think about that for a second… EVERY evil thing… like sickness, abuse, poverty, anger, oppression, depression, sin…) Does that statement illustrate any of the areas of your marriage?

The second cause of conflict in our covenant relationships is a lack of understanding. You do not know what you do not know. When we do not understand, the natural human response is to assume, analyze, or project our own opinions into the circumstances or motives. “I know why you did that! It is because you think I am stupid!” “No… no, I do not think you are stupid… I just wanted to do something nice for you.”

One of the most precarious places we can attempt to transverse is thinking we know another person’s motives. Kay and I have established a ‘rule’ that we are not allowed to assume one another’s emotions, intentions, or motives. It has actually affected the overall culture of Beloved Church because we have adopted the statement, “That person is blankety-blank at me right now.” What we mean by that is we recognize that something is going on in their heart but we will not speculate in arrogance as to what it is exactly. It requires communication, honesty, courage to be transparent, and a relational commitment to sincerely listen to one another.

But spiritual and covenantal ‘understanding’ is much larger than just a psychologically invented, and sociologically driven ‘model’ of interpersonal communication tactics. That is worldly, and frankly, arrogant as well. 

The divine weapon against pride is humility. Humility is the most virtuous character that is the most shunned and avoided in all of Christianity. The more humble we engage in relationships with one another the more fruitful, intimate, and unified they will ultimately be. Humility is a necessary component to spiritually based relationships, as in marriage covenants, because without humility true communication cannot exist.

If you look closely at that text you will see an eternal principle being expressed: it is only by the Spirit that any one of us can understand the heart. That means our own heart as well as the heart of our covenant spouse. Humility is required to embrace a principle like that because human wisdom and psychological analysis will defiantly argue that our cognitive functions are primitive chemical processes as a derivative of whatever emotion or disposition we randomly are being controlled by. No, Beloved reader. We were created much more complex than science has the capacity to embrace. ONLY by the Spirit of God can we rightly and effectively navigate the deep waters of each other’s souls.

When the Bible declares that something is deep, you can bet your bottom dollar it is DEEP. Notice though, that the way to draw that sweet cool water that is in that deep well out is through the ‘bucket’ of understanding. There is much strength and determined effort involved with lowering a bucket on a rope into a deep well and then, hand-over-hand, lifting that heavy bucket back up for the reward of a refreshing drink. The Spirit of God is Who gives us the ability (grace) to ‘understand’ each other in an accurate way. This should convince us of the great importance of knowing each other through the Spirit and not only by the flesh (or psychologically analyzed personalities). 

Our regard for one another needs to be of a spiritual valuation, not a carnal or natural one. This is only possible by intimacy with the Spirit where we are humbly submitted to allowing God to help us ‘understand’ our mate. This imperative to comprehend our spouse goes much further than just having a happy marriage.

The commitment to live with one another without contention, in humility, and submitted to the intimacy that can only come through the Spirit is necessary for our overall spiritual/soulical health beyond just our marital well-being. This verse says plainly that your prayer life will be hindered if this is not engaged in properly. You can search the scriptures and you will not find another place that declares a more direct reason for hindered prayers. That should impress upon us the needful resolve to guard our marriages voraciously, in these ways.

Doc Ryan and I are deeply invested in the covenantal realm for the body of Christ, especially in the arena of the marriage covenant. This is why we have penned this teaching together and sacrificed our time and energy to sow into your lives. We pray that your life is impacted and blessed by these words are truths to the degree that they inspire true repentance and change in whatever places your Good Father and your covenant community is shepherding you into.

In Great Love,

Dr Steve and Dr. Ryan

Mothers Day and Abraham Sacrificing Issac Part 2

Have you ever noticed that the very first occurrence of the word “LOVE” in scripture refers to Abraham’s passion for His son Isaac? The word is used to first describe the long-awaited child of Sarah. But does that feeling change over time? In our previous post (PART 1) we wrestled with Abraham’s “love” for Isaac and noted the hardships that came into the picture. Perhaps this love was perpetrated more from Sarah than Abraham. In Hebrew the first word of a sentence often serves as a guidepost of the main thought. In the same way an “idea” might be introduced in such a way to show significance. It could be that the word “LOVE” is first used as contronym form. This is often found in Hebraic writing forms as an emphasis of the opposite strengths. I have written a good deal about Hebraic contronyms. In this case we might be introduced to the story using the word “LOVE” for the first time to stress what God’s “love” shown in His character looks like next to the “broken love” of the world.

This is the story of archetype faith, indeed, it was this very hope in God’s promise that moved God to rename Abram to Abraham, and Sarai to Sarah. But who was the real Archetype of Faith?

In Jewish tradition, the drama of the sacrifice of Abraham’s beloved son is called the Akedah (עֲקֵדָה, “binding”), which as we have pointed out is traditionally regarded as the supreme test of Abraham’s obedience and faith. The blast of the shofar is intended to remind us of God’s gracious atonement provided through the substitutionary sacrifice of the lamb (as well as to “drown out” the voice of the accuser).  In this way, the Akedah represents the truth of the Gospel, and how God’s attribute of justice was “overcome” by His attribute of compassion (Psalm 85:10).  We see some truth to these traditional interpretations of atonement but also have pointed out that there is much more to be considered; not to mention some theological problems with the traditional views having to do with substitutionary atonement and “power over” retributive justice problems.

One aspect that is often overlooked is Sarah. Perhaps she is in many regards a better archetype of faith, or dare we even say role model of faith, than Abraham was. It is no secret that Expedition 44 believes in the return to the ideals of Eden. In this way, we see the dual covenant partnership of men and women, husband and wife, and as equal ambassadors of the royal priesthood that we were set apart to be. Today, as we celebrate mothers, we want to take a deeper look at the life of Sarah in this story.

“After these things…”
We always want to build on the context of the our previous posts (PART 1) discussion. The story of the offering of Isaac, Abraham’s “promised seed,” begins with the statement, “After these things God tested Abraham…” (Gen. 22:1). The phrase, “after these things” (וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה) in Hebrew connects to the next image that “Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God. And Abraham sojourned many days in the land of the Philistines” (Gen. 21:33-34). The Tamarisk tree here recalls the tree of life that is figuratively being restored in hopes of bringing back order that was lost. This is a sign from early on that Abraham believed that God was making a way to return to the Edenic plan that was lost; which in some part meant a return to the equality of the royal priesthood. This is “reverse the curse” language and imagery.

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Sarah gave birth to Isaac when she was 91 years old (Gen. 17:17, 21), and she later died when Isaac was 36 years old, at the age 127 (Gen. 23:1). The Bible doesn’t give us the cause of death, but the midrash Tanchuma says that Sarah “died from shock.” Jewish tradition states that her soul departed from her. Genesis 23:2 says “And Abraham came to mourn for Sarah and to cry for her.” When we read this in Hebrew, we find something the English doesn’t reveal, the text of the phrase “and to cry for her” (וְלִבְכּתָה) is written with a diminutive letter Kaf, which scholars ascribe as Abraham’s mourning for his deceased wife to have been restrained. Could Abraham have believed in faith that God would raise her from the dead, does Hebrews 11 suggest this? Or is there another reason for restraint?

Have you ever considered that it is Sarah, not Isaac who was actually the sacrificed of the Akedah? Some have even suggested that Sarah prayed to God: “Let me die for my son; let me die in place of my son…” Could Sarah’s love have been so great it brought Isaac back to life from the dead? Various sages wonder why Sarah lived only 127 years while Abraham lived to be 175, that is, 48 years more. Perhaps it is ironic that Sarah’s years amounted to the number of years Abraham lived as ha-Ivri (הָעִבְרִי), in Hebraic thought this is a term that identifies his relationship to the one true God (some might describe this as being saved). Since Abraham was 48 years old when he came to believe, and a convert is regarded as a newborn, then Abraham lived (as a believer) exactly 127 years, precisely as long as did Sarah. There are some implications on Calvinism as she is often regarded as walking in faith from birth, but that is another post.

Essentially, we are given then from the text that Sarah walked in Faith all of her days and Abraham did not, but matched her days in faith as a sign of the “return” to the equality of the tree as to the Royal Priesthood as it was intended in Eden.

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In Jewish tradition Sarah is one of four most beautiful women who ever lived (both inwardly and outwardly.) Agree with it or not, the Rabbis asserted that by the time she gave birth to Isaac, she was regarded as virtually sinless (Bereshit Rabbah 58:1).  The Talmud (Megillah 14a) explains that Iscah was another name for Sarah (Gen. 11:29), meaning “to gaze.”  The Hebrew word for face is “panim” (פָּנִים) and is written the same way as the Hebrew word for inside, “penim” (פְּנִים), suggesting that Sarah’s beauty was both external and internal. You may be aware that Sarah is described often as the first prophetess. This comes in part from a word play in Hebrew as people enjoyed “gazing upon her beauty” her real beauty was that she had the ability to “gaze” into the heavens; later this is what prophets described as “seers” who had the ability to see more clearly or perhaps even from the eyes of God. We believe this is still a spiritual gift that some might describe as a spiritual sense; we also believe that when you have the Holy Spirit in you, you have this sense. Like every spiritual gift some have it more than others. Some scholars would argue that Sarah could have been different in that she may have been born with this sense or gift in a mature state.

Her first name Sarai in Hebrew (שָׂרַי, “my princess”), meant princess and could have denoted her as an Egyptian princess which Gen 12:11-20 might allude to; but later she is *renamed by the Lord because of her faith as Sarah (שָׂרָה, which also meant “princess”, but is slightly different. In Hebrew text also has a number correlation and often means something. This is a form of numerology. Regarding Sarah’s name change, the Yod (whose numerical value is 10) was “taken” from Sarai and divided into two Heys (whose numerical value is 5). Half was given (by God) to form the name Sarah and the other half was given to form the name Abraham (from Abram). The implication was that she was already “whole” or “complete” which later is described by Jesus as “perfection” being what believers can attain to in the way they are made new in Christ. In this thinking, Abraham was not complete and needed something from her to be returned to the complete or equal state. There is a sense of “reversing hermon” going on here if you speak that language. It is a reverse of the God taking something from Adam to make Eve; for Abraham to be reinstated, Sarah would have to give something from herself. That is why if you don’t read this in Hebrew you can’t truly understand the implications of Hebrews 11 and why Sarah is actually considered “THE” true heroine of faith (Heb. 11:11) and Abraham isn’t mentioned. Is your mind blown yet? Essentially, at this point in the Timeline what God was attempting to accomplish in Sarah was to re-establish the royal priesthood that had been lost in the fall. Perhaps she thought Issac was the one that would bring life, and perhaps that was God’s plan that men then continued to mess up. The woman began the fall, but man has sustained it. Together in covenant relationship through a strand of three cords we can restore it, but will we get there and when?

[NOTE: Some believe our spiritual names exist before time itself and that God simply reveals them to us, not necessarily renaming us as we are “His” from inception. some have concluded that this is part of the world taking us and then God reclaiming us.]

The Midrash states a divine presence such as a cloud, hovered over her tent, as a foreshadow of the cloud that walked with Israel in the desert. Many scholars have alluded that Sarah was without a doubt an equal to Abraham, and perhaps even more in tune with God. You might remember that when Sarah sent Ishmael away Abraham was unsure, and God had to tell him to listen to her voice in Genesis 21:12. Remember when Abraham lied about here saying, “She is my sister.” Then Abimelek king of Gerar sent for Sarah and took her. Then the Angel told Abraham not to worry because she was surrounded by a divine presence.

There is one last thing that needs to be mentioned. Sarah represents the “life” of Abraham. As I mentioned, Abraham outlives her by 48 years. But did you ever notice that this seems to be the end of the narrative voice for Abraham in the Bible? When Sarah dies, He might as well die; and perhaps He does in God’s eyes. When you read carefully you find that even though we continue to “know” or “be told” more of Abraham’s story there is no further dialogue recorded between God and Abraham after Sarah’s death. It is also pretty crazy that the last story we have of Abraham which is seeking a wife for Isaac is noted as the result of Sarah’s will for her son. She was also the first person to be buried in the Promised land; you might even say she was the seed of what was to become the set apart nation. I often wonder what the world would look like today if this would have come to fruition. If the Seed would have given way to the Royal Priesthood and Israel would have represented God and reclaimed the rest of the world bringing us back to Edenic life of walking with the Lord.

“And he passed in front of Moses, proclaiming, The LORD, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Exodus 34:6-7

It has been said that behind every great man is a greater woman. It certainly seems that this was true in this story, and I can certainly say that about both of our wives! I believe that naturally mothers possess a closer natural connection to life and God as Exodus 34 describes Him. In many ways it seems like even though Eve may have taken an apple, men have in many ways continued and “LEAD” the march of the downward spiral of this earth. Today I want to celebrate motherhood and the innate compassion of the female. I believe Sarah towered over Abraham in the spiritual realms and today I believe in the upside-down kingdom; that even though women have been repressed in so many ways, they are the ones that continue to gently shepherd and disciple the church from the quiet – which is the preeminent calling of the kingdom. It is always interesting to me that most Men (even in an ultra-progressive world) won’t demand to not work 4o hours a week or more and stay home to shepherd children; yet in many ways Biblical women have demanded that their children be shepherded by their Godly principle rather than take a chance with handing them over to the discipleship of the world. It seems that a lot of the women in our lives have been given better eyes to see such as was embodied by the story of Sarah. Today, and I pray every day to come, we embrace, cherish, and hold high the great women of faith in our lives.