The goal of gathering information on this topic is that it might be activated and transformed continually to you. “Do or do not. There is no try” [1] You are a minister of the order of the holy royal priesthood, and your primary congregation is your spouse and family. “Many of the truths that we cling to depend on our point of view.” [2] In a marriage you always think your perspective is correct, yet if you are in a covenant relationship your spouse, your primary covenant relationship is based on the Lord [first]. Therefore, the Holy Spirit is commissioned through your spouse to give you the gift of a divine perspective when you aren’t able to see clearly yourself. There are a lot of repercussions today of the modern church not understanding ancient covenant language that have affected our marriages, family, and the body of Christ. I think we need a return to covenant faithfulness, and it starts with each of us in covenant relationship before the Lord, then to our marriage, families and unto the ends of the earth by discipleship.

 “You are worthy, our Lord and God, to receive glory and honor and power,
for you created all things, and by your will they were created and have their being.” Revelation 4:11

“In the ultimate sense, your marriage has nothing to do with your spouse.  It has everything to do with your relationship to Jesus Christ” (279). [3]

Ecclesiastes 4:9-12 states that two are better than one, as they can help each other and share the rewards of their labor. If one falls, the other can lift them up, but woe to the person who is alone when they fall.

Let all that you do be done in love.  1 Corinthians 16:14 

Your marriage first has to be grounded individually in the love of Christ and then reflected towards your spouse. The word love in our culture is overworked and overlooked. An overworked word loses its meaning.  An overlooked word has no meaning at all. 

Love in the OT is a spontaneous feeling which impels to self-giving, to grasping that which causes it, or to pleasurable activity. It involves the inner person. Since it has a sexual basis, it is directed supremely to persons; love for things or acts has a metaphorical aspect. God’s love is correlative to his personal nature, and love for God is love first for his person and only then for his word or law. Yet even in the extended sense love has an element of fervor or passion except in the case of lesser objects. In the secular sphere love is for husband or wife, parents or children, friends, masters, servants, and social groups. This use is more common than the religious use and may thus be taken as the basis of interpretation. [4]

Does this come as a surprise that the Hebrew ahavah and its Greek correlate agape both have sexual roots? Consider for a moment that YHVH uses marriage and adultery as the paradigm examples of covenant relationship with Him.  It’s all about intimacy, ecstasy, bliss, jubilation and euphoria. It should be the ultimate metaphor of Joy.  Sex is likely the closest slice (or foreshadow) of heaven we will ever get, especially if it is performed in the light that God intended. I give “rapture” theology a hard time, but maybe we have similarly victimized agape by turning it into a set of proxy principles, a way of feeling religious virtue without ever taking off our clothes.  Arm’s-length intimacy isn’t found in Scripture. We have learned to view love in an incomplete form, and anything outside of Christ is incomplete.

The primary word for love in Hebrew is ahavah (אַהֲבָה). Ahavah conveys both human and divine love. It appears in a range of contexts, from romantic love (e.g., Jacob’s love for Rachel in Genesis 29:20) to the covenantal love between God and His people (e.g., Deuteronomy 7:7–8). Ahavah emphasizes action and commitment. This is evident in Deuteronomy 6:5: “Love the LORD your God with all your heart, with all your soul, and with all your strength.” Here, ahavah signifies an all-encompassing devotion rooted in faithfulness and obedience. [5]

Another significant Hebrew term is chesed (חֶסֶד), often translated as “loving-kindness” or “steadfast love.” While not synonymous with ahavah, chesed communicates God’s covenantal loyalty and mercy, such as in Psalm 136, where the refrain declares, “His steadfast love endures forever.”

Together, ahavah and chesed demonstrate a love that is both relational and enduring. [6]

In covenant marriage, this multifaceted understanding of love calls for a life of devotion, selflessness, and community. By living out this love, we participate in the divine mission of bringing healing and reconciliation into our marriage, our families, and through discipleship, to the end of the broken world.

Consider now how frequently idolatry and sexual immorality appear in tandem throughout the biblical narrative (see Exodus 32, Isaiah 57:7-8, Hosea 4:12-14, 1 Corinthians 6:9-11, Galatians 5:19-21, Ephesians 5:5, Colossians 3:5, Revelation 2:14, 20, 21:25). 

“The link between idolatry and sexual immorality is established by the frequent use of ‘prostituting themselves’ or ‘adultery’ to describe Hebrew idolatry [in the Old Testament]. Israel’s unfaithfulness to God was not only a form of spiritual prostitution or adultery, but it also led to the physical acts themselves.” [8]

Sexual sin is merely a symptom of something else. Everything is turned upside down—splintered, deformed, and henceforth, death-dealing to our spirituality. The Greek pornea primary definition is adultery, but it has a secondary meaning of idolatry. It was connected to sexual practices involved in pagan worship. Among pagans, temple prostitutes and group orgies were a reality. The prophets Jeremiah and Ezekiel also employ this metaphor. Jeremiah 3:6-9 describes Israel’s idolatry as harlotry:

“During the reign of King Josiah, the LORD said to me, ‘Have you seen what faithless Israel has done? She has gone up on every high hill and under every green tree to prostitute herself there.’ … ‘Because Israel’s immorality mattered so little to her, she defiled the land and committed adultery with stone and wood.'”

Similarly, Ezekiel 16 and 23 provide graphic depictions of Israel’s idolatry as adulterous behavior, emphasizing the betrayal of the covenant relationship.

The book of James further reinforces this concept by addressing the divided loyalties of believers. 

James 4:4 states, “You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.”

Here, the language of adultery is used to describe the spiritual unfaithfulness of aligning with worldly values over God’s commandments.

Throughout Scripture, idolatry is depicted as spiritual adultery which serves as a powerful reminder of the exclusive devotion God demands from His people. It highlights the seriousness of idolatry, not merely as a breach of religious practice but as a profound betrayal of the intimate relationship God desires with His followers. [9]

Covenant and replacement Theology

This is not really a post on a particular theology, I don’t really subscribe to much of any boxes to check in that regard, but since you might be wondering, I will expound here briefly. It then becomes very interesting that many scholars would say that God eventually “divorces” Israel for her unfaithfulness paving the way for the New Covenant for all to be grafted into the “body of Christ,” the “church” as the “new” bride of Christ. Although this is the heart of replacement theology and often argued (to may take the simple analogy too far), it is hard to deny that in a basic sense God has severed His relationship with unfaithful Israel and offered it to all who will accept Him. Where “replacement Theology” might be perceived as a bit “off” here is when you come to the realization that God’s plan through the Abrahamic Covenant was to redeem or reconcile all the nations. Israel would simply be that catalyst, and when they failed to follow through in their covenant mission, God simply adapted a plan for “all” to return to Him. However, this is splitting hairs as the plan of covenant relationship was always for those that made a personal decision and were willing to enter into allegiant obedience with Him. The offering simply started with all of Israel being chosen to receive a special favor of redemption through the Exodus to begin that process. to some regard special privilege as a nation was given to Israel as a whole but not to the extent of some magic tractor beam that some have made it out to sound like. The covenant relationship that God offers to anyone, Israel or those under the New Covenant was always prefaced by the need to enter into obedient relationship with Him. In that sense what God was looking for never changed from the former covenants to the New Covenant.

Love in Covenant Relationships

Covenant relationships form the backbone of many biblical narratives, embodying a commitment that goes beyond mere agreements to encompass mutual devotion and loyalty. These relationships, often likened to the bond between God and His people, reflect a profound level of trust and dedication. Within the context of marriage, the covenant relationship symbolizes a lifelong promise, where love is not merely an emotion but a steadfast commitment to uphold the precepts of the Lord as mosaic picture of sacrificial love and the essence of the Love of Jesus towards another. In a covenant relationship, love has always been characterized by unwavering faithfulness.

Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God. 2 Corinthians 5:20

God’s covenant relationship with us is a metaphor of marital faithfulness.  It’s not just about sexual fidelity but sex has a very big role to play in this metaphor, so much so that idolatry is viewed in sexual terms.  We see this again when Paul chooses the Greek term katallasso as the verb about returning to the Lord. Katallasso means “to reconcile,” and is used in 1 Corinthians 7:11 about marriage reconciliation.  This Greek verb is the verb for marriage counseling.  It is the goal and the means by which estranged couples reunite.  And if Paul uses this verb as the actions required of broken marriages, how much more applicable is it when it comes to broken fellowship with the Great Lover His church. Pagans convert.  Jews return. This message isn’t just for the married, it is also to those that have lost their covenant. Paul is reaching out to those who were once part of the fellowship but now don’t live like it.  This can be seen as directed towards Israel, but also anyone else who has strayed. Their error is divorcing God.  They knew God but they chose to live for their own agendas.  Perhaps today in our modern religious circles there are a lot more who need to be reconciled than we thought.  Perhaps the most important function of the “church” is “divorce counseling” with those who thought marriage to God only meant signing the contract. We have learned to treat this covenant like a contract of the world not a spiritual covenant. I have always had a hard time with evangelical crusades that emphasize the salvific concentration without the follow-up of deeper discipleship. It resembles a one-night stand kind of theology rather than a lifetime of faithful commitment.

For believers, covenant faithfulness involves a response to God’s steadfast love through obedience, worship, and devotion. The call to faithfulness is echoed in 1 Corinthians 4:2, “Now it is required of stewards that they be found faithful.” Christians are encouraged to live in a manner worthy of the calling they have received, reflecting God’s faithfulness in their relationships and commitments. When we fail to live intimately in the covenant that God offers to us it is describes with the same words as adultery and idolatry. In this sense casual Christianity equates with grounds for spiritual divorce. (I never knew you.) Yet God is pictured as a faithful partner that is always asking the unfaithful one to come back into lost devotion.

The Book of Hebrews exhorts believers to hold fast to their hope without wavering, for “He who promised is faithful” (Hebrews 10:23). This assurance of God’s faithfulness provides the foundation for a life of trust and perseverance in the covenant marriage and the Christian journey. That is the heart of the covenant. That we might be completely undivided to this journey of covenant faithfulness to the Lord and then to our spouse, our families, and unto the end of the world to those that are endeared together in this commissional calling. It is a return to Eden and beyond.

SPECIAL THANKS TO Krista Bensheimer and Steve and Kay Cassell who contributed to the article.

1. Master Yoda – Star Wars Episode V: The Empire Strikes Back, George Lucas
2. Master Yoda – Star Wars: Episode VI: Return of the Jedi, George Lucas
3. Love & Respect: The Love She Most Desires, The Respect He Desperately Needs. Emerson Eggerichs. Nashville, TN: Nelson, Thomas Inc., 2004. 
4. Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans.
5. Etymological Dictionary of Biblical Hebrew: Based on the Commentaries of Samson Raphael Hirsch
6. ^IBID
7. Albert M. Wolters, Creation Regained: Biblical Basics for a Reformational Worldview, p. 46
8. Dennis P. Hollinger, The Meaning of Sex: Christian Ethics and the Moral Life
9. https://biblehub.com/topical/i/idolatry_as_spiritual_adultery.htm