Hebrews 13: 4
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life which they lead in it in this world, none of these things could reach unto them, or touch them. 'Whereas, therefore, ye are yet in the same state of natural life with them, equally exposed unto all the sufferings which they undergo, be they of what kind they will, and have no assurance that ye shall be always exempted from them, this ought to be a motive unto you to be mindful of them in their present sufferings.' And this is the sense of the place. And we may observe from hence,— Obs. X. That we have no security of freedom from any sort of suffering for the gospel whilst we are in this body, or during the continuance of our natural lives.—"Ante obitum nemo." Heaven is the only state of everlasting rest Whilst we have our bodily eyes, all tears will not be wiped from them.
Obs. XI. We are not only exposed unto afflictions during this life, but we ought to live in the continual expectation of them, so long as there are any in the world who do actually suffer for the gospel.—Not to expect our share in trouble and persecution, is a sinful security, proceeding from very corrupt principles of mind, as may be easily discovered on due examination.
Obs. XII. A sense of our own being continually obnoxious unto sufferings, no less than those who do actually suffer, ought to incline our minds unto a diligent consideration of them in their sufferings, so as to discharge all duties of love and helpfulness towards them.
Obs. XIII. Unless it do so, we can have no evidence of our present interest in the same mystical body with them, nor just expectation of any compassion or relief from others, when we ourselves are called unto sufferings.—When we are called to suffer, it will be a very severe self-reflection, if we must charge ourselves with want of due compassion and fellow-suffering with those who were in that condition before us.
These are some instances of the acts and duties of that brotherly love which is required among Christians; that love which is so much talked of, so much pretended unto, by some who would have it consist in a compliance with all sorts of men, good and bad, in some outward rites of religion, unto the ruin of it, which is almost lost in the world.
Hebrews 13: 4
Τίμιος ὁ γάμος ἐν πᾶσι, καί ἡ κοίτη ἀμίαντος· πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός.
Ὁ γάμος, "conjugium," "connubium;" "marriage," "wedlock," the state of it.
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Ἐν πᾶσι. Syr., " ,১ְּב כֻלin omnibus." Bez., "inter quosvis," "inter omnes;" so is ἐν commonly used for "inter."
Κοίτη, "thorus," "cubile." Syr., " ,וְּב עַרְּב מְּב חּוןet cubile eorum," "and their bed." For so it reads this sentence, "Marriage is honourable in all, and their bed ",৩ַבְּב יָא חִּד י
"is pure, undefiled:" which, as I judge, well determines the reading and sense of the words.
Πόρνονς. Vulg., "fornicators;" Bez., "scortatores;" which we render "whoremongers," not amiss. The difference between them and μοιχούς we shall see.
Κρινεῖ. Syr., " ,৩ָאֵןjudicat;" "judicaturus est, judicabit," "damnabit," Bez.; Arab., "Marriage is every way honourable, and the bed thereof is pure."
Ver. 4.—Marriage [is] honourable in all, and the bed undefiled; but whoremongers and adulterers God will judge.
There is a double difficulty in the translation of the words of the first proposition, arising from a double defect in the original. The first is of the verb substantive, or the copula of the proposition; which some supply by ἔστι, "is;" others by ἔστω, "let it be," or be accounted. The other is from the defect of the noun substantive, which πᾶσι, "all," refers unto: some supply "men," in all sorts of men; others, "things," or every manner of way. For the first, the most of late incline to make it preceptive, and not judicative; "Let it be," "let it be so esteemed." We follow Beza, and render it indicatively; "it is,"—"Marriage is honourable."
The sole reason used by any for the former interpretation is, that the duties mentioned both before and after are expressed preceptively, by way of command, in words imperative, and there is no reason why this should be inserted in another form. The Vulgar supplies not the defect in the original: and our Rhemists render the words from thence, "Marriage honourable in all;" but in their annotations contend for the preceptive sense, "Let marriage be honourable in all;" hoping thereby to shield their tyrannical law of celibate from the sword of this divine testimony,—but in vain. Neither is the reason which others plead of any force for this exposition. For the other duties mentioned are such as were never by any called in question, as unto their nature, whether they were universally good or no; nor ever were like so to be. There was no need, therefore, to declare their nature, but only to enjoin their practice. But it was otherwise in the case of marriage, for there always had been, and there were then, not a few, both of the Jews (as the Essenes) and of the Gentiles, who
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had unworthy thoughts of marriage, beneath its dignity, and such as exposed it to contempt. Besides, the Holy Ghost foresaw, and accordingly foretold, that in the succeeding ages of the church there would arise a sort of men that should make laws prohibiting marriage unto some, 1 Tim. 4:3; wherefore it was necessary that the apostle, designing to give unto the Hebrews a charge of chastity and purity of life, should give a just commendation of the means that God had ordained for the preservation of them. And the following words, wherein "the bed undefiled" is entitled unto the same honour with "marriage," can have no just sense without a relation to the verb in the present tense, as it is accordingly expressed in the Syriac translation.
The truth is, the apostle opposeth this blessed declaration of the truth unto some principles and practices that were then current and prevalent in the world.
And these were, that marriage was at least burdensome and a kind of bondage unto some men, especially a hinderance unto them that were contemplative; and that fornication at least was a thing indifferent, which men might allow themselves in, though adultery was to be condemned. In opposition unto these cursed principles and practices, the apostle, designing to commend and enjoin chastity unto all professors of the gospel, declares on the one side, the honourable state of matrimony, namely, from divine institution; and on the other, the wickedness of that lasciviousness wherein they allowed themselves, with the certainty of divine vengeance which would befall them who continued therein. There was just reason, therefore, why the apostle should insinuate the prescription of the duty intended by a declaration of the honour of that state which God hath appointed for the preservation of men and women in chastity.
And this leads us unto the supply of the other defect, "in all." The preposition ἐν, applied unto persons, is constantly used in the New Testament for "inter" or "among:" "among all,"—that is, all sorts of persons; or as Beza, "inter quosvis."
And it will be granted, that if the words be taken indicatively, this must be the sense of them. And persons are here to be taken restrictively, for those who duly enter into that state. The apostle doth not assert that marriage was a thing in good reputation among all men, Jews and Gentiles; for as with some it was, so with others it was not: but he declares that marriage is honourable in all sorts of persons, who are lawfully called thereunto, and do enter into it according to the law of God and righteous laws among men. For by a defect herein it may be rendered highly dishonourable in and unto men, as will appear in the ensuing exposition of the words.
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From a prescription of duties towards others, the apostle proceeds to give directions unto those wherein our own persons and walking are concerned. And he doth it in a prohibition of the two radical, comprehensive lusts of corrupted nature, namely, uncleanness and covetousness; the first respecting the persons of men in a peculiar manner, the other their conversation. The first, in all the acts of it, is distinguished from all other sins, in that they are immediately against a man's self, in his own person: "Flee fornication. Every sin that a man doeth"
(which is perpetrated in external acts) "is without the body; but he that committeth fornication sinneth against his own body," 1 Cor. 6:18. And the other influenceth and corrupts all duties of life whatever.
His manner of the injunction of the first duty in this verse is peculiar, for the reasons before mentioned. And it consists of two parts: 1. A commendation of the remedy of the evil prohibited, which is marriage; 2. A condemnation of the sins prohibited, with a denunciation of divine judgments against them. And he takes this way of insinuating the necessity of the duty prescribed, 1. Because the remedy was by some despised; and by others, who were called unto the use of it, neglected. 2. Because the sins prohibited were thought by many not so highly criminal; and if they were, yet usually were shaded in secrecy from punishment among men. Without the removal of these prejudices, his exhortation could not obtain its due force in the minds of them concerned.
In the first place, we have a proposal, 1. Of a state of life; that is, "Marriage." 2.
Of the duties of that state; "The bed undefiled." And of them both it is affirmed, that they are "honourable."
Ὁ γάμος. 1. The first is "marriage." It is that which is lawful and according to the mind of God which is intended; for there may be marriages, or such conjunctions for the ends of marriage between men and women, so called, that are highly dishonourable. It must be marriage of two individual persons, and no more, according to the law of creation and divine institution (polygamy was never honourable); marriage not of persons within the degrees of consanguinity laid under divine prohibition (incest being no less dishonourable than adultery); marriage in a concurrence of all necessary circumstances both of mind and body in them that are to be married,—such are, power over their own persons, freedom in choice or consent, personal mutual vow or contract, natural meetness for the duties of marriage, freedom from guilt as to the persons intended, and the like. Wherefore, taking marriage for a conjunction of a man and woman, by mutual consent, for all the ends of human life, and it cannot be absolutely pronounced "honourable;" for there may be many things
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in such a conjunction rendering it sinful and vile. But that marriage is so‚ which, on the ground and warranty of divine institution, is a "lawful conjunction of one man and one woman, by their just and full consent, into an indissoluble union (whereby they become one flesh), for the procreation of children, and mutual assistance in all things, divine and human."
As the apostle speaks of this marriage in general, as unto its nature and use, so he hath an especial respect unto it in this place as it is the means appointed and sanctified of God for the avoiding and preventing of the sins of fornication and adultery, and all other lusts of uncleanness, which without it the generality of mankind would have rushed into like the beasts of the field.
Τίμιος. And this marriage he affirms to be "honourable." It is so on many accounts, and so it is to be esteemed. It is so, (1.) From the consideration of the Author of it, him by whom it was originally appointed; which is God himself,
Gen. 2:18, 23, 24, Matt. 19:5; and all his works are "honourable and glorious," Ps.
111:3. (2.) From the manner of its institution, being expressed as a peculiar effect of divine wisdom and counsel for the good of man, Gen. 2:18, "And the LORD
God said, It is not good that the man should be alone: I will make him an help meet for him." Greater honour could not be put on this institution and state of life. (3.) From the time and place of its institution. It is co-equal with mankind; for although Adam was created in single life, yet he was married in the instant of the production of Eve. Upon the first sight of her he said, "This is now bone of my bones, and flesh of my flesh," verse 23: which she complying with, was the formal cause of their matrimony. And it was in paradise, whilst man and woman were in the state of innocency and beauty: so foolish is the law in the church of Rome prohibiting marriage unto their ecclesiastics, on pretence of an unsuitableness in it unto their holiness; as though they were more pure than our first parents in paradise, where they entered into their married estate. (4.) From the many tokens or pledges of divine favour, communicating honour unto it.
God first married and blessed Adam and Eve himself, Gen. 2:22, 23. He gave laws for the regulation of it, verse 24; Matt. 19:5. He had especial respect unto it in the decalogue; yea, all the commands of the second table arise from and have respect unto this institution. He by his law excluded from all administration of office in the congregation those that were not born in lawful wedlock, Deut.
23:2, etc. And the Lord Christ approved of all these things by his presence at a lawful marriage, and a feast thereon, John 2:1–11. (5.) It is so from the use and benefit of it. The writings of all sorts of wise men, philosophers, lawyers, and Christian divines, have elegantly expressed these things. I shall only say, that as
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the legitimate and orderly continuation of the race of mankind depends hereon, and proceeds from it, so whatever is of virtue, honour, comeliness or order, amongst men; whatever is praiseworthy and useful in all societies, economical, ecclesiastical, or political, it depends hereon, and hath regard hereunto. To all unto whom children are dear, relations useful, inheritances valuable, and acceptation of God in the works of nature preferred before sordid uncleanness and eternal ruin; this state is, and ought to be, accounted honourable to them.
Ἐν πᾶσι. The apostle adds, that it is thus "honourable in all;" that is, amongst all sorts of persons that are called thereunto. 'There is no sort, order, or degree of men, by reason of any calling, work, or employment, but that marriage is an honourable state in them, and unto them, when they are lawfully called thereunto.' This is the plain sense of the words, as both their signification and occasion in this place do manifest. Some had rather it should be, "in all things," or "every manner of way;" or "in all ages, at all times;"—none of which do here suit the mind of the apostle. For whereas his design is to give direction for chastity and universal purity of life, with the avoiding of all sorts and degrees of uncleanness, and whereas the proneness unto such sins is common unto all,
(though cured in some by especial gift,) he declares that the remedy is equally provided for all who are called thereunto, 1 Cor. 7:9, as not having received the gift of continency, at least as unto inward purity of mind, without the use of this remedy. However, if it should be rendered "in all things," or "every manner of way," the popish celibate can never be secured from this divine testimony against it. For if it be not lawful to call that common which God hath declared clean, is it lawful for them to esteem and call that so vile as to be unmeet for some order or sort of men among them, which God hath declared to be
"honourable in all things," or every manner of way? The reader may, if it be needful, consult the writings of our divines against the Papists, for the confirmation of this exposition. I shall only say, that their impiety in their law imposing the necessity of single life on all their ecclesiastics, wherein they have usurped divine authority over the consciences of men, hath been openly pursued by divine vengeance, in giving it up to be an occasion of the multiplication of such horrid uncleannesses as have been scandalous unto Christian religion, and ruinous to the souls of millions. In other persons they make matrimony a sacrament; which, according to their opinion, conferreth grace, though well they know not what: but it is evident, that this law of forbidding it unto their
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clergy, hath deprived them of that common gift of continence which other men, by an ordinary endeavour, may preserve or attain unto. But it belongs not unto my present purpose to insist on these things. And we may observe,—
Obs. I. That divine institution is sufficient to render any state or condition of life honourable.
Obs. II. The more useful any state of life is, the more honourable it is. The honour of marriage ariseth much from its usefulness.
Obs. III. That which is honourable by divine institution, and useful in its own nature, may be abused and rendered vile by the miscarriages of men; as marriage may be.
Obs. IV. It is a bold usurpation of authority over the consciences of men, and a contempt of the authority of God, to forbid that state unto any which God hath declared "honourable among all."
Obs. V. Means for purity and chastity not ordained, blessed, nor sanctified unto that end, will prove furtherances of impurity and uncleanness, or worse evils.
Obs. VI. The state of marriage being honourable in the sight of God himself, it is the duty of them that enter thereinto duly to consider how they may approve their consciences unto God in what they do. And,—
Obs. VII. A due consideration of their call unto it, of their ends in it, that they are those of God's appointment, prayer for, and expectation of his blessing on it, reverence of him as the great witness of the marriage covenant, with wisdom to undergo the trials and temptations inseparable from this state of life, are required hereunto.
Κοίτη ἀμίαντος. 2. Unto the state of marriage the apostle adds the consideration of the duties of it, in that expression, "The bed undefiled." The word κοίτη is three times used by our apostle;—once for the conception of seed in the marriage-bed, Rom. 9:10; once for excess in lustful pleasures, Rom. 13:13, where we render it "chambering;" and here for the place of marriage duties,
"torus," "lectum," "cubile." Its commendation here is, that it is "undefiled." And two things are intended herein: (1.) An opposition unto the defiled beds of whoremongers and adulterers, from the honourable state of marriage. The bed of marriage is pure and undefiled, even in the duties of it. (2.) The preservation of marriage duties within their due bounds; which the apostle giveth directions about, 1 Thess. 4:3–7; 1 Cor. 7:2–5. For there may be many pollutions of the marriage bed, not meet here to be mentioned; and there are some dilated on in
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the popish casuists, which are not fit to be named among Christians, nor could have been believed, had they not divulged them from their pretended penitents.
But that which we are here taught is, that,— Obs. VIII. Conjugal duties, regulated by the bounds assigned unto them by natural light, with the general rules of Scripture, and subservient unto the due ends of marriage, are honourable, giving no cause of pollution or shame.
From this state and use of marriage, the means appointed of God for the preservation of the purity and chastity of our persons, the argument is cogent unto diligence in our duty therein, and the aggravation great of the contrary sins. For whereas God hath provided such a way and means, for the satisfaction of natural inclination, the procreation of children, and comfort of life in mutual society, as are honourable, and as such approved by himself, so as no way to defile the body or mind, or to leave any trouble on the conscience; who can express the detestable wickedness that is in the forsaking of them, in a contempt of the authority and wisdom of God, by men's seeking the satisfaction of their lusts in ways prohibited of God, injurious to others, debasing and defiling to themselves, disturbing the whole order of nature, and drowning themselves in everlasting perdition, which the apostle declares in the next words?
Secondly, Having confirmed the exhortation unto personal purity or holiness, and chastity, included in the words, from the commendation of the state and duties whereby they may be preserved, with assurance of divine acceptation therein, he further presseth it by a declaration of the contrary state and opposite vices of those who, despising this only remedy of all uncleanness, or not confining themselves thereunto, do seek the satisfaction of their lusts in ways irregular and prohibited.
This opposition of the two states and acts is declared in the particle δέ, "but:"
'So it is with marriage and its duties; but as unto others, it is not so with them.'
And, 1. He declares who are the persons that transgress the rule prescribed, who are of two sorts, (1.) Whoremongers; (2.) Adulterers. 2. He declares their state with respect to God, and what will be their end; "God will judge" or condemn them.
Πόρνους καὶ μοιχούς. 1. The distinction between "whoremongers," or fornicators, and "adulterers," is allowed by all to be between single persons, and those that are both or one of them in a married state. The sin of the first is fornication; of the other, adultery. And although πορνεύω and πορνεία may
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sometimes be used to denote any kind of uncleanness in general, and so to comprise adultery also; yet wherever these words are put together, as they are often, they are so to be distinguished, as the one of them to signify fornication, and the other adultery, Matt. 15:19; Mark 7:21; Gal. 5:19. And for the most part, when πόρνος and πορνεία are used alone, they denote precisely the sin of unmarried persons, or at least where the woman is so: that we call fornication,
Heb. 11:31; James 2:25; Acts 15:20; 1 Cor. 6:18; Eph. 5:3; Col. 3:5; 1 Thess. 4:3.
Wherefore πόρνοι, which we render here "whoremongers," as distinguished from adulterers, are persons who in single or an unmarried state of life do know one another carnally, whether it be by single acts or a frequent repetition of them, by the means of cohabitation, without a marriage vow or covenant between them.
Some have fallen into that impudence in our days, as to countenance themselves with the opinion and practices of some of the heathen, who thought that this sin of fornication was no sin, or a matter not much to be regarded. But as it is contrary unto the law of creation, and consequently the light of nature, being a filthy spring of other evils innumerable; so it is expressly condemned in the Scripture, as Deut. 23:17, 1 Cor. 6:18, Col. 3:5, and in the other places before cited. And this one place, where it is said to render men obnoxious to eternal damnation, is enough to determine this case in the minds of men not flagitiously wicked. And shall we suppose, that that religion which condemneth the inward lust of the heart after a woman, without any outward act, as a sin worthy of judgment, doth give countenance, or doth not most severely condemn, the actual abomination of fornication?
But whatever may be the judgment of any men, or whatever they may pretend so to be, (for I am persuaded that no man can so far debauch his conscience, and obliterate all impressions of Scripture light, as really to think fornication to be no sin, who thinks there is any such thing as sin at all,) yet the practice of multitudes in all manner of licentiousness this way at present among us, can never sufficiently be bewailed. And it is to be feared, that if magistrates, and those who are the public ministers in the nation, do not take more care than hitherto hath been used, for the reproof, restraint, and suppressing of this raging abomination, divine judgments on the whole nation on the account of it will speedily satisfy men's scruples whether it be a sin or no.
For "adulterers," who are mentioned in the next place, there is no question amongst any about the heinousness of their sin; and the common interest of mankind keeps up a detestation of it. But it is here, together with fornication,