Interference in God's Plan for Spousal Destiny and Courtship

The concept of spousal destiny and courtship in biblical thought is rooted in the divine institution of marriage, which God established in Paradise before the Fall ^[5]. This original charter, confirmed by Jesus, posits monogamy as the ideal and foundational structure for marriage, where "the two should be one flesh" ^{[5, 11]}. While the Bible presents marriage as divinely instituted for human happiness, population increase, raising godly offspring, and preventing fornication, it also acknowledges instances where human actions deviate from this ideal ^[1].

Interference in God's plan for spousal destiny can be understood through various biblical examples and theological interpretations. One significant form of interference is the practice of polygamy, which, though prevalent in patriarchal times and regulated by Mosaic law, was contrary to God's original design ^{[5, 6]}. The Commentary on Genesis by Calvin notes that Sarai "perverts the law of marriage, by defiling the conjugal bed, which was appointed only for two persons," even though polygamy was already common ^[11]. Similarly, the marriage of two women by Lamech is seen as a manifestation of arrogance and rebellion against God's ideal pattern ^[13]. Matthew Henry, commenting on Deuteronomy, highlights the "great mischief of having more wives than one," suggesting that the Mosaic law's regulation, rather than prohibition, aimed for people to eventually recognize its inherent inconveniences ^[15].

Another form of interference involves marital infidelity and divorce. Adultery, defined as illicit intercourse with a married or betrothed woman, is considered a great social wrong and a sin ^[4]. The Bible frequently uses marriage as a symbol for the covenant relationship between God and his people, with adultery symbolizing spiritual unfaithfulness ^{[9, 10]}. While the Mosaic law permitted divorce, particularly due to "hardness of heart," Christ limited the grounds for divorce to adultery, thereby regulating the practice within the Christian Church ^{[7, 8]}. The law also prohibited a man from remarrying a woman he had previously divorced if she had married another man in the interim ^[16].

The Bible also addresses interference through vows and choices in courtship. Numbers 30:13 indicates that a husband could establish or void any vow made by his wife, suggesting a patriarchal framework where marital agreements held significant weight ^[3]. Choices in courtship, such as Samson's selection of a bride based solely on appearance, are noted as potentially problematic, especially when they involve intermarriage, which was considered a "significant mark of covenant infidelity" ^[12]. However, even in such instances of human sinfulness, God is understood to be able to work through them ^[12].

The sanctity of marriage is emphasized throughout scripture. Hebrews 13:4 states, "Let marriage be held in honor among all, and let the bed be undefiled: but God will judge the sexually immoral and adulterers" ^[2]. This underscores the divine expectation for fidelity and purity within the marital covenant. The prophetic books, particularly Hosea and Ezekiel, frequently use the metaphor of an unfaithful spouse (Israel) to illustrate spiritual adultery against God, yet God's ultimate desire is for reconciliation rather than permanent divorce ^{[9, 10, 14]}. This demonstrates God's enduring commitment to the covenant despite human interference and unfaithfulness.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Marriage — Divinely instituted -- Ge 2:24. A covenant relationship -- Mal 2:4. Designed for The happiness of man. -- Ge 2:18. Increasing the human population. -- Ge 1:28; 9:1. Raising up godly seed. -- Mal 2:15. Preventing fornication. -- 1Co 7:2. The expectation of the promised seed of the woman an incentive to, in the early age -- Ge 3:15; 4:1. Lawful in all -- 1Co 7:2,28; 1Ti 5:14. Honourable for all -- Heb 13:4. Should be only in the Lord -- 1Co 7:39. Expressed by Joining together. -- Mt 19:6. Making affinity. -- 1Ki 3:1. Taking to wife. -- Ex 2:1. Giving daughte”
Hebrews “Let marriage be held in honor among all, and let the bed be undefiled: but God will judge the sexually immoral and adulterers. -- Hebrews 13:4”
Numbers “Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. -- Numbers 30:13”
Easton's Bible Dictionary “Easton's Bible Dictionary: Adultery — Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin. The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the "water of jealousy." There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of disc”
Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
Easton's Bible Dictionary “Easton's Bible Dictionary: Wife — The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut. 22:13-21), but could not divorce her husband. Divorce wa”
Torrey's Topical Textbook “Torrey's Topical Textbook: Divorce — Law of marriage against -- Ge 2:24; Mt 19:6. Permitted By the Mosaic law. -- De 24:1. On account of hardness of heart. -- Mt 19:8. Often sought by the Jews -- Mic 2:9; Mal 2:14. Sought on slight grounds -- Mt 5:31; 19:3. Not allowed to those who falsely accused their wives -- De 22:18,19. Women Could obtain. -- Pr 2:17; Mr 10:12. Could marry after. -- De 24:2. Responsible for vows after. -- Nu 30:9. Married after, could not return to first husband. -- De 24:3,4; Jer 3:1. Afflicted by. -- Isa 54:4,6. Priests not to marry women after -- Le 21:14. Of servants,”
Easton's Bible Dictionary “Easton's Bible Dictionary: Divorce — The dissolution of the marriage tie was regulated by the Mosaic law (Deut. 24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezra 10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matt. 5:31, 32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.”
Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 20.4: variance with the will of God and the legitimate order of nature. God designed that the human race should be propagated by sacred marriage. Sarai perverts the law of marriage, by defiling the conjugal bed, which was appointed only for two persons. Nor is it an available excuse, that she wished Abram to have a concubine and not a wife; since it ought to have been regarded as a settled point, that the woman is joined to the man, ‘that they two should be one flesh.’ And though polygamy had already prevailed among many; yet it was nev”
Jude (Protestant academic) “Tyndale House on Jude 14:2: 14:2 Samson’s choice of a bride was informed only by his pleasure in her appearance. Intermarriage was a significant mark of covenant infidelity (Josh 23:12-13), but God is able to work through human sinfulness.”
Genesis (Protestant academic) “Tyndale House on Genesis 4:19: 4:19 Marrying two women was contrary to God’s ideal pattern for marriage (2:24) and might be another manifestation of the arrogance and rebellion of Cain’s descendants.”
Hosea (Protestant academic) “Tyndale House on Hosea 2:2: 2:2-23 bring charges against Israel: At first glance, the Lord, as the aggrieved husband, appears to be issuing a bill of divorce against his unfaithful spouse, Israel (see Deut 24:1). As the passage continues, however, it becomes clear that God’s purpose in this lawsuit is not divorce, but reconciliation (Hos 2:14-23). God’s case against Israel is intended to awaken Israel to her sin and offer her a chance to return to her true husband. The Lord’s desire for reconciliation with Israel is all the more surprising inasmuch as the law stipulated the death penalty for a”
Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 21:15: This law restrains men from disinheriting their eldest sons out of mere caprice, and without just provocation. I. The case here put (Deu 21:15) is very instructive. 1. It shows the great mischief of having more wives than one, which the law of Moses did not restrain, probably in hopes that men's own experience of the great inconvenience of it in families would at last put an end to it and make them a law to themselves. Observe the supposition here: If a man have two wives, it is a thousand to one but one of them is beloved and the other hated (that is, manif”
Jeremiah (Protestant academic) “Tyndale House on Jeremiah 3:1: 3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3). 3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.”

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