Hebrews 13:4-6 “Contentment in Marriage & Means”

Translation & Sermon by Nate Wilson for Christ the Redeemer Church of Manhattan, KS, 23 Feb. 2019

Intro

v.4 Marriage should be an honorable thing in all respects, and the marriage-bed an undefiled thing1, but God will judge adulterers and sexually immoral persons.

v.5 Your lifestyle should be without fondness for money, content­ing yourselves with the things that have come along, for He Him­self has said, “{I} shall never let go of you, neither shall {I ever} forsake you.”

v.6 Thus we have courage to say, “The Lord is a helper to me, so I will not be frightened by what man will do to me.”

CONCLUSION

APPENDIX: Greek Text & English Versions of Hebrews 13:4-6A


Greek NT

NAW

KJV

4 Τίμιος ὁ γάμος ἐν πᾶσιB καὶ ἡ κοίτη ἀμίαντος· πόρνους δὲC καὶ μοιχοὺς κρινεῖ ὁ Θεός.

4 Marriage should be an honorable thing in all respects, and the marriage-bed an un­defiled thing, for God will judge adult­erers and sexually-im­moral persons.

4 Marriage is honourable in all, and the bed undefiled: but whore­mongers and adulterers God will judge.

5 ᾿Αφιλ­άργυρος ὁ τρόπος, ἀρκούμενοι τοῖς παρ­οῦσιν· αὐτὸς γὰρ εἴρηκεν· οὐ μή σε {ἀνῶD} οὐδ᾿ {οὐ} μή σε {ἐγκατα­λείπωE}

5 Your life­style should be without fondness for money, con­tenting your­selves with the things that have come along, for He Him­self has said, “{I} shall never let go of you, nei­ther shall {I ever} forsake you.”

5 Let your conversation be without covetousness; and be content with [such] things [as ye] have: for he hath said, I will never leave thee, nor X forsake thee.

6 ὥστε θαρρ­οῦνταςF ἡμᾶς λέγειν· Κύρ­ιος ἐμοὶ... βοηθόςG... {καὶ}H οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος;I

6 Thus we have courage to say, “The Lord is a helper to me, so I will not be frightened by what man will do to me.”

6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.


1"'bed undefiled.' Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth polluted: and 'whosoever comes from the bed,' it is said, 'is not clean.'" ~Chrysostom
"I am inclined to think that the Apostle sets marriage here in opposition to fornication as a remedy for that evil... for before he threatens that the Lord would punish fornicators, he first states what is the true way of escape... '[A]nd the bed undefiled' has been stated... that the married might know that everything is not lawful for them, but that the use of the legitimate bed should be moderate, lest anything contrary to modesty and chastity be allowed." ~Calvin
“...nothing polluted, as the Jewish Essenes alleged...” ~J. Brown, cf. P.E. Hughes

2The phrase “in/by all” is not specific in Greek as to the object of “all,” so it is variously interpreted “all cultures/peo-ples” (viz. Calvin, Henry, and Brown, but that would not be an authoritative argument to appeal to popular practice as a basis for what Christians should do), “all persons/places” (applying this principle to everybody everywhere, which seems to be the preference of most English translations, but then again, shouldn’t that already be assumed of a Biblical in­junctive?), or “all regards/matters” (causing the reader to consider the broadest-possible application of the com­mand, viz. Vincent & Gill). Examples in scripture can be found for each of these interpretations, but I prefer the latter, and it is consistent with the only other use of the phrase in Heb. 13:18, as well as in neighboring epistles (Titus 2:9-10 & 1 Pet. 4:11).

3“It is certain that the source of covetousness is mistrust; for whosoever has this fixed in his heart, that he will never be forsaken by the Lord, will not be immoderately solicitous about present things, because he will depend on God’s providence. When therefore the Apostle is seeking to cure us of the disease of covetousness, he wisely calls our attention to God’s promises, in which he testifies that he will ever be present with us.” ~Owen

4“[W]hen He is our enemy, it is no gain, though all men should be our friends, yet when He is our friend, though all men together war against us, there is no harm." ~Chrysostom

5"'[F]orsaking,' is never used but with respect to פרנסה, 'sustenance;' though the words may also relate to things spir­itual, as that God will not leave them to themselves, to their own corruptions, which would overpower them; nor to their own strength, which is but weakness; nor to their own wisdom, which is folly; nor to Satan, and his tempta-tions, who is an over match for them; nor to the world, the frowns and flatteries of it, by which they might be drawn aside; nor will he leave them destitute of his presence; for though he sometimes hides his face, and withdraws him-self, yet not wholly, nor finally; nor will he forsake the work of his own hands, in them, but will perform it until the day of Christ; he will not leave or forsake them, so as that they shall perish; he will not forsake them in life, nor at death, nor at judgment." ~John Gill

6cf. 7:16 & 10:1-2 – where English versions translate it “bold”

AThe Greek is the Majority text, edited by myself to follow the majority of the earliest-known manuscripts only when the early manuscript evidence is practically unanimous. My original document includes notes on the NKJV, NASB, NIV, & ESV English translations, but since they are all copyrighted, I cannot include them in my online document. Underlined words in English versions indicate a standalone difference from all other English translations of a certain word. Strikeout usually indicates that the English translation is, in my opinion, too far outside the range of meaning of the original Greek word. The addition of an X indicates a Greek word left untranslated – or a plural Greek word translated as an English singular. [Brackets] indicate words added in English not in the Greek. {Pointed Braces} indicate words added in Greek to the original. Key words are colored consistently across the chart to show correlations.

BThe absent verb to be supplied is debated among scholars. John Calvin, Hammond, Macknight, Stuart, Brown, Vincent, and Hughes were in favor of the perceptive (“let it be” as per the NAS, NIV, NKJV, and ESV); but Beza, Doddridge, Scott, and Owen argued for the declarative (“it is” as per the KJV). John Brown explained that the passage was ren­dered declaratively as a statement by most Reformed scholars in order to make a “stronger and more direct condem­nation of the detestable doctrine of the Roman Catholic church respecting the celibacy of the clergy.”

CThis is the reading of the majority of Greek manuscripts followed by the traditional editions of the Greek New Testa­ment (including the Patriarchal Greek Orthodox and Textus Receptus editions). Contemporary critical editions of the Greek New Testament (including Westcott, Nestle-Aland, and UBS) read γαρ, following 8 manuscripts (including 2/3 of the known first-millennium manuscripts containing this verse). The meaning is not essentially different, as both words are generic conjunctions which can be translated “for.”

DThis verb only occurs in the GNT here and in Acts 16:26; 27:40 and Eph. 6:9.

EThe majority of Greek manuscripts (including the four oldest-known manuscripts) include an epsilon in the ending, rendering this verb in the present tense, but both critical and traditional editions of the GNT spell it without the epsilon, rendering the verb in the Aorist tense, which is the tense of the original quote in the Septuagint of Deut. 31:6 (... οὐ μή σε ἀνAAS3s οὔτε x μή σε ἐγκαταλίπAAS3s/cf. v8 ... οὐκ ἀνήσειFAI3s σε οὐδὲ x μὴ ἐγκαταλίπ σε … - differences from Heb. 13:6 greyed out). The Aorist reading matches the Aorist tense of the previous verb “leave,” but the Hebrew original (לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ ) is not specific enough to make either translation wrong. The difference in tense of this verb would not make a difference in the translation except possibly in the connotation of repetitive action in the present (“I will not keep forsaking you”) vs. singular action in the Aorist (“I will not forsake you even once”). The original quote, however, is in third person (He will never leave you”), so the Apostle here edited it to first person and intensified the words of negation in the second half (adding an extra “ou” which could be rendered “never” instead of “not” - although this intensified negative is not in the oldest-known Greek manuscript).

FDiscounting the Apocryphal exhortation of Darius to Daniel “Be of good courage until morning” in Daniel 6:16, the only other place in the Bible where this verb occurs is 2 Corinthians (5:6 & 8, 7:16 & 10:2). A related form of this root occurs in Jesus’ 7 exhortations to “take courage” (Matt. 9:2, 22; 14:27; Mk. 6:50; 10:49; Jn. 16:33; Acts 23:11).

GThis is the only instance of this word in the NT, although it is common in the LXX, beginning with the woman created to be a helper Gen. 2:18-20; and God helping Moses and Israel escape from bondage in Egypt (Exod. 15:2; 18:4); militaristic allies in the history books (Deut. 33:7, 26, 29; Jda. 5:23; 1 Sam. 7:12; 2 Sam. 22:42; 1 Chr. 12:19; Est. 4:17), and God as a strong, effective helper who provides safety (Ps. 9:10; 17:3; 18:15; 26:9; 27:7; 29:11; 32:20; 39:18; 45:2; 51:9; 58:18; 61:9; 62:8; 69:6; 70:7; 71:12; 77:35; 80:2; 93:22; 113:17-19; 117:6-7; 118:114; 145:5), etc (Job 22:25; 29:12; Nah. 3:9; Isa. 17:10; 25:4; 50:7; 63:5; Ezek. 12:14).

HThe “and” is not in the original quote of the psalm, but it is in all but a few of the known manuscripts of Hebrews 13. Since one of those was the Sinaiticus, Westcott & Hort omitted the conjunction from their critical editions of the GNT, but Nestle & Aland put it back in when they saw that the Chester-Beatty and Alexandrinus contained it. (The New Testament Critical Apparatus published in 2004 by the New Orleans Baptist Theological Seminary Center for New Testament Textual Studies claims that the Ephraimi Rescriptus manuscript supports the kai, but the transcription I've seen of the manuscript has the word in a different font at the end of a line, indicating a later edit, and this is what is reflected in Nestle-Aland's apparatus.)

IThis is a quote from the Septuagint of Psalm 117:6 adding only an “and” (...κύριος ἐμοὶ βοηθός X οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος) cf. MT of Psalm 118:6-7 where the word “helper” doesn’t occur until verse 7יְהוָה לִי לֹא אִירָא מַה־יַּעֲשֶׂה לִי אָדָם׃ יְהוָה לִי בְּעֹזְרָי The sense of the original is retained, however, despite the interpolation of the word.

8