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An Exploration of the Cross-Domain Mapping of Genesis 2:24 and Its Significance for the Understanding of New Testament Divorce and Remarriage Teaching

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An Exploration of the Cross-Domain Mapping of Genesis 2:24 and Its Significance for the Understanding of New Testament Divorce and Remarriage Teaching Marital Imagery in the Bible 1 Marital Imagery in the Bible: An Exploration of the Cross-Domain Mapping of Genesis 2:24 and its Significance for the Understanding of New Testament Divorce and Remarriage Teaching. Thesis submitted in accordance with the requirements of the University of Chester for the degree of Doctor of Philosophy by Colin Geoffrey Hamer. June 2015 Marital Imagery in the Bible 2 Contents Abstract 3 Study Outline 4 1 Cross-Domain Mapping and Genesis 2:24 8 2 Literature Review 44 3 Methodology 51 4 Marriage and Divorce in the Ancient Near East 63 5 Marriage and Divorce in the Old Testament 74 6 Marital Imagery in the Old Testament 96 7 The Literature of the Second Temple Period 128 8 The Documents of the Second Temple Period 150 9 Marital Imagery in the New Testament 173 10 Divorce and Remarriage in the New Testament 213 Conclusion 243 Appendix A: Cross-Domain Mapping Charts 250 Appendix B: Judaean Desert Documents Chart 256 Appendix C: Judaean Desert Documents Translations 257 Judaean Desert Documents Select Bibliography 270 Abbreviations 272 Bibliography 276 Contents Index 291 Marital Imagery in the Bible 3 Marital Imagery in the Bible: An Exploration of the Cross-Domain Mapping of Genesis 2:24 and its Significance for the Understanding of New Testament Divorce and Remarriage Teaching. Colin Geoffrey Hamer Abstract Genesis 2:23 speaks of a miraculous couple in a literal one-flesh union formed by God without a volitional or covenantal basis. Genesis 2:24 outlines a metaphoric restatement of that union whereby a naturally born couple, by means of a covenant, choose to become what they were not in a metaphoric one-flesh family union—such forms the aetiology of mundane marriage in both the Hebrew Bible and the NT. It is this Gen 2:24 marriage that is understood in the Hebrew Bible as the basis of the volitional, conditional, covenantal relationship of Yahweh and Israel, and in the NT of the volitional, conditional, covenantal relationship of Christ and the church—that is, Gen 2:24 is the source domain which is cross-mapped to the target domain (God ‘married’ to his people) in the marital imagery of both the Jewish and Christian Scriptures. It is an imagery that embraced the concept of divorce and remarriage. The NT affirms that the pattern for mundane marriage is to be found in Gen 2:24 (Matt 19:3- 9; Mark 10:2-12). But NT scholars and the church have conflated the aetiology of the Gen 2:24 marriage with that of Adam and Eve’s marriage described in Gen 2:23, and thus see that the NT teaches that mundane marriage is to be modelled on the primal couple—a model that imposes restrictions on divorce and remarriage that are not found in the Hebrew Bible. In contrast, this study suggests that the NT writers would not employ an imagery they repudiated in their own mundane marriage teaching, and that an exegesis of that teaching can be found, focusing on divorce and remarriage, which is congruent with its own imagery. Marital Imagery in the Bible 4 Study Outline For millennia scholarship has sought to solve the enigmatic difficulties of Judeo-Christian divorce and remarriage teaching with little consensus.1 This study investigates the possibility that the metaphoric marital imagery employed in the Jewish and Christian Scriptures, where Yahweh is portrayed as the husband of Israel, and Jesus as the bridegroom of the church, may provide paradigmatic and hermeneutic guidelines for a better understanding of NT divorce and remarriage teaching. It will be suggested in the course of the study that mundane marriage (i.e. non- miraculous human marriage) in those Scriptures is demonstrated to be a volitional, conditional, covenantal union and that such is underpinned by the aetiology of marriage outlined in Gen 2:24, which was understood in ancient Israel to delineate marriage as a metaphoric (i.e. non-literal) one-flesh union of a naturally born man and woman: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.”2 It will be seen that this aetiology of mundane marriage, which embraced the possibility of divorce and remarriage, was exploited by the OT prophets to explain the relationship of Yahweh and Israel, and by the writers of the NT to explain the relationship of Christ and the church.3 Both the Jewish and Christian Scriptures see that the characteristics of mundane marriage (the source domain) form the basis of the relationship of God and his people (the target domain): in metaphoric terms the source domain is ‘mapped’ to the target domain. In contrast, the non-volitional, literal, one-flesh marriage union of the miraculous primal couple (Adam and Eve) described in Gen 2:23: “Then the man said, ‘This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man’”—does not appear to be employed in the metaphoric marital imagery of those Scriptures, or as a model for mundane marriage. 1 See: John Jr. Witte, From Sacrament to Contract: Marriage, Religion, and Law in the Western Tradition (2d ed.; Louisville, Ky.: Westminster John Knox Press, 2012), 2-15; also: David Instone-Brewer, Divorce and Remarriage in the Bible: The Social and Literary Context (Grand Rapids: Eerdmans, 2002), 238- 67. 2 Unless otherwise stated all Bible quotations are from the anglicized ESV (London: Collins, 2002). 3 In the main Old Testament will be the preferred terminology for the Jewish Scriptures rather than Hebrew Bible unless the reference is to the Masoretic Text. Marital Imagery in the Bible 5 Chapter 1 outlines cross-domain mapping principles, where concepts from a source domain are attributed to a target domain. It will be seen, for the metaphoric imagery to be meaningful to an intended audience, that the source domain has to be rooted in a social reality. The chapter considers the different conceptual domains of Gen 2:23 and Gen 2:24, and posits that it was the Gen 2:24 marriage that underpinned the marital practices of ancient Israel, and it is the Gen 2:24 marriage that is cross-mapped in all the Bible’s marital imagery. Chapter 2 reviews the literature on OT and NT marital imagery, and divorce and remarriage teaching in the NT—while the OT is well served in the literature with an analysis of the metaphoric imagery, there is only a limited amount of published material addressing the NT imagery. Furthermore, the literature review will show that NT scholars in their exegesis of the NT marriage and divorce pericopae, on the basis of a literal understanding of 1 Cor 6:15-16, have redefined the Gen 2:24 one-flesh marriage as an irreversible ontological union, formed by coitus, not by a covenant. This in turn appears to have led, in the literature, to the aetiology of the two marriages in Gen 2:23 and Gen 2:24 being conflated. It follows from this that the NT, when referencing Gen 2:24, is seen as affirming the miraculous primal couple as the marriage model for marriage teaching in the NT. It is a model that is seen to preclude, or at least greatly restrict, the possibility of divorce and/or remarriage. Chapter 3 outlines a methodology for handling the biblical text. To understand biblical marital imagery it is necessary to understand the source domain that is cross-mapped. There is no systematic teaching in the OT on marriage or divorce so Ch. 4 considers the ANE background to elucidate the marital practices of ancient Israel. Chapter 5 examines marriage and divorce in the OT legislation and narratives. It will be demonstrated that mundane marriage in ancient Israel embraced the concept of divorce and remarriage—few exegetes disagree. Chapter 6 considers OT marital imagery and it will be seen, as metaphor theory would suggest, that the social reality, that is, mundane marriage as practised and understood in ancient Israel, has been mapped to a target domain of Yahweh: The Husband of Israel. It follows that the divine marriage closely mirrors marital practice in ancient Israel, and both embrace the concept of divorce and remarriage. Marital Imagery in the Bible 6 Chapter 7 surveys the literature of the Second Temple period to see if there is any basis for positing a primal couple marriage aetiology as a social reality in NT times. It will be suggested such a marriage model gives rise to the distinctive teaching that in mundane marriage there should be no polygyny or divorce, coitus is considered to be primarily for procreation, celibacy and holiness are linked, and each mundane marriage is believed to have a supernatural dimension. The chapter will demonstrate that there is only limited evidence of discussion in the Second Temple literature of such a marriage. Chapter 8 considers the documents of the Second Temple period to the same end— principally the Judaean Desert Documents (JDD) published in the second half of the 20th century. It is believed by several scholars that they accurately reflect marital practices at a time contemporary to the NT redaction. But again it seems evidence is lacking that there was a concept of a primal couple marriage model. The limited theorising about Adam and Eve’s marriage forming an archetype for mundane marriage that is found in the Second Temple literature seems to have been confined to that: the marital practices of Palestine in the first century C.E. appear to be similar to those of ancient Israel.
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