Text Study for Luke 20:27-40 (Part Four)

What is the status of marriage in the age to come? As we’ve noted previously, this question will occur to many of our listeners this week. And both the question and answers will bother and even upset some of our listeners. This isn’t the primary issue in our text. Nor does it appear to be a major concern for Jesus. Yet, this question motivates the text and can, perhaps, assist us in our interpretation.

Is marriage a divine creation or a human institution? Spoiler alert – I think the answer is “yes,” but leaning heavily toward “human institution.” While marriage may not be a central concern in the Jewish and Christian scriptures, marriage is certainly present in the texts. In the first creation account, the emphasis is on human beings made in the divine image. And human beings are to be fruitful and multiply on the face of the earth. No marriage there.

Photo by Caio on Pexels.com

In the second creation account, we learn that it is not good for human beings to be alone. God wondered if one from among the animals might remedy the situation. But a fit partner was not found there. Therefore, God made a fit partner for the man. The translation of “helper” for the Hebrew word “ezer” is not helpful – not unless we recall that the other one called “ezer” in the Hebrew scriptures is God.

There is no subordination of the woman to the man in either of the creation accounts. In fact, what subordination we do find in the text comes as a result of the Fall. Therefore, that sort of power relationship was not intended in God’s creation. It may be some sort of accommodation to human sin. Or it may simply be outside of God’s intention. In either case, however, the subordination of women to men is not a feature that will be carried into the age to come.

Some readers might point to Genesis 2:24 as the basis for a divine institution of marriage: “Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh” (NRSV). The word translated as “therefore” in this verse is actually two Hebrew words. The sense of the phrase is “because of” or “as a result of.”

Because the Lord made a fit partner for the man, and because the man recognized the woman as “bone of my bones and flesh of my flesh,” human beings (at least those who held these texts as sacred) took a customary course of action. There is nothing in the text that suggests this course of action was designed or decreed by God. The outcome, that they become “one flesh,” is certainly consistent with the man’s experience. But the text does not describe marriage as specifically designed or directed by God.

I don’t wish to denigrate marriage between a man and a woman. Nor do I wish to deify it. Marriage can be an important way to organize one sort of human connection. But as marriage exists in human experience, it is a construction rather than a “natural” state. The sheer diversity of marriage customs, practices, laws, and rules in human societies gives testimony to this fact. Relationships between human beings can be organized in an astonishing variety of ways. That diversity means that the organizing structures have been built by human hands.

This gets more complicated when Jesus is challenged to interpret divorce regulations in the Torah and the first-century practices that come out of those regulations. In Matthew 19:7, some Pharisees point out to Jesus that the Torah allowed for men to divorce their wives. Jesus returns to the creation accounts. It’s always interesting to me that Jesus quotes from both of them.

In the light of God creating men and women and allowing them to join as “one flesh,” human practices should reflect those realities. It’s clear that the Torah constructs ways to manage those practices for Jews. And further teaching and practice continue to build additional stories on to that ground floor. The additional construction must reflect the nature of the foundation, or the structure will collapse under its own weight.

The Torah begins with sexual differentiation, the need for procreation, and the need for human community. We human beings have built all sorts of stories, practices, assumptions, and institutions on those few “facts” of creation.

What we have constructed will not be necessary in the age to come. Sexual differentiation will likely be a continuing reality because the new bodies we have will still be “our” bodies. But that differentiation will not be particularly important because we will be “like the angels.” There will be no need for procreation since life with God will not come to an end. And human community will be part of the gift of the community of all creation, the “new heaven and the new earth,” as it is described in the book of Revelation.

So, I think our text urges us to hold on to our constructions lightly, not tightly. We humans slip too easily into assuming that what we build is, in fact, “natural.” When we do that, we are usually creating a story that gives life to ourselves and takes life away from others. Whatever gives and sustains life will find its way into the age to come. Whatever takes and destroys life will not.

For some perspective, let’s think about “race.” In biological terms, there is the human race. All other senses of “race” are social constructions. They are not genetic realities. Human beings show up in this life with a variety of phenotypes (how we express our genetic endowment as individuals). We have small variations in our genotypes (the genetic information we carry with us). But there is very little relationship between the variations in genotype and phenotype.

In biological terms there are no “races.” Yet, the power of racialized constructions is the power or life and death. We White Europeans have spent five hundred years constructing stories about “racial” differences that advantage us in every way. We have built entire cultures, polities, and economies on the fiction of “natural” differences between the races. In those stories, the White people are always the best, the most deserving, the winners.

When we construct such stories, we typically reverse cause and effect. For example, Victor Ray gives this brief assessment of the eugenics movement in the United States. This movement, not coincidentally at its height during the Jim Crow era, sought to root the racist system in America in “natural” differences between people.

“Eugenicists who attributed differences in life expectancy and literacy rates to biology,” Ray writes, “were laundering social prejudice through scientific jargon, by providing a defense of and justification for racial inequality, not an explanation of underlying causes” (page 10). The constructed system, by intention, produced differential outcomes. Then that system used those outcomes to demonstrate “natural” differences between White and Black people.

The same critique can be made of the patriarchal system at work in our text and still in our own culture. We see differential outcomes for women when it comes to average earnings, healthcare outcomes, and opportunities for advancement. The patriarchal system is designed to precisely produce those differences. Then the system uses the different outcomes to demonstrate “natural” differences between men and women. Of course, those differences don’t really exist. But the system does.

Therefore, even though “race” as a biological reality is not real, “races” as social constructions are very real. Yet, what has been built can be unbuilt. What has been constructed can be deconstructed. I’m not suggesting that this is easy or simple. We White Europeans have invested five centuries or more in building and sustaining the system of White Supremacy around the globe. It may take that many centuries to dismantle this damnable system.

I think that our text reminds us to hold our human constructions lightly. The moment those constructions take life rather than give it, destroy life rather than sustain it, those constructions must be attacked and abandoned. If the Temple system, for example, becomes such a destructive construction, it has to go. If human government becomes such a destructive construction, it has to go. If our theological system becomes such a destructive construction, it has to go. If the way we organize the relationships between men and women becomes such a destructive construction, it has to go.

One could argue that we’re comparing apples and oranges in comparing race and gender. However, that’s not the case. I’m not suggesting that phenotypical differences are an illusion. They are not. Nor am I suggesting that sexual differentiation is a mirage. It is not. What we do with those differences, however, makes all the difference. “Race” is a social construction. So is gender. What has been constructed, can be deconstructed.

And what is constructed are structures, not merely individual actions. “Structural racism doesn’t mean individual racism is inconsequential,” Ray writes. “It means individual racism is empowered by its incorporation into a system that can magnify its impact through biased patterns of resource allocation” (page 18). A similar description can be offered for patriarchal systems of power and privilege. And when such systems are combined, for example in the lives of Black women in the United States, the life-denying power in those individual lives is devastating.

Jews, Christians, and Muslims can bring a particular analytical lens to life, if we’re willing to apply it first to ourselves. We humans tend to build things that benefit us. Then we worship those things and pretend that things have always been this way. That’s called idolatry. That’s what is really at stake in our text and in this section of the Lukan account. What things have we built and then turned into deities? Will we let the Holy Spirit challenge and change those realities in our systems and in ourselves?

References and Resources

Beresford, Anna. “Whose Wife Will She Be? A Feminist Interpretation of Luke 20:27-38.” Priscilla Papers, 35:4, pages 6-13, 2021. https://www.academia.edu/69656828/Whose_Wife_Will_She_Be_A_Feminist_Interpretation_of_Luke_20_27_38?auto=citations&from=cover_page.

Levine, Amy-Jill, and Witherington, Ben III. The Gospel of Luke. Cambridge University Press, 2018.

Ray, Victor. On Critical Race Theory: Why It Matters and Why You Should Care. Random House, 2022.

Wallace, Daniel. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament. Zondervan, 1996.

Wright, N. T. The Resurrection of the Son of God. Fortress Press, 2003.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s