(4) Marriage is honourable in all.--Rather, Let marriage be held in honour among all, and let the bed be undefiled; for fornicators and adulterers God will judge. The precept is directed against impurity (Hebrews 12:16), and also against the false asceticism of men "forbidding to marry" (1Timothy 4:3). The laxity of morals among Gentiles (Note on Acts 15:20) and the prevalence of divorce amongst Jews (Matthew 5:32) explain the sudden introduction of such warnings: of these sinners the all-seeing God will be the judge. (Comp. 1Thessalonians 4:6.)

Verse 4. - Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge. So in the A.V. the first clause of this verse, which is taken as an assertion, the copula ἔστι, being understood. So it is also taken by Chrysostom and other ancients. If so, it is a declaration, interposed among hortations, of the honorableness of the" estate of matrimony," with the hortatory purpose of suggesting this "remedy against sin "(as in 1 Corinthians 7:9), or as a protest against false asceticism, such as is alluded to in 1 Timothy 4:3, "forbidding to marry." And certainly the expression, τίμιος ὁ γάμος, taken by itself, would most naturally have this meaning. But most modern commentators understand it as an exhortation, supplying ἔστω; and this for the following cogent reasons: it occurs in the midst of a series of exhortations, and is therefore more likely to be one; it is difficult to understand the connected clause, "and the bed undefiled (καὶ ἡ κοίτη ἀμίαντος)," as a statement; and the exactly similar phrase in ver. 5, ἀφιλάργυρος ὁ τρόπος, seems evidently hortatory. Hence we take it to mean "Let marriage be τίμος ἐν πᾶσον." Two questions remain - that of the import of τίμιος, and whether πᾶσιν is masculine or neuter. Τίμιος elsewhere, when applied to persons, means "held in honor" (as in Acts 5:34, of Gamaliel); when applied to things, it means "precious" (as in 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12, 16; Revelation 21:19, of precious stones; in 1 Peter 1:19, of the blood of the Lamb; 2 Peter 1:4, of promises; Acts 20:24, of "my own life;" James 5:7, of the fruit of the earth). Bengel explains thus: "Caelibes, quibus periculum scortationis imminet, hortatur ut matrimonium contrahant, tanquam pretiosum quiddam agnoscentes, ejusque bone digne utantur. Conf. 1 Thessalonians 4:4.' And, taking πᾶσιν as masculine, he explains further: "Omnesque debent matrimonium magni facere, ut, si quis eo ipse non utatur, alios tamen non prohibeat." According to this view the first clause is an injunction to all to appreciate marriage, the second warns those that are married against any violation of the bond: "Τίμιος γάμος antitheton ad scortatotes, κοίτη ἀμίαντος ad adulteros" (Bengel). But the more natural, and the usual, meaning of the common expression ἐν πᾶσιν is "in all things," not "among all persons" (cf. Jaffa, ver. 18; also Colossians 1:18; Titus 2:9; 1 Timothy 3:2; 2 Timothy 4:5). If so here, τίμιος ὁ γάμος must be taken rather as an injunction with respect to the sanctity of marriage when contracted: "Let it be held in honor in all respects; in all ways reverently regarded as a holy bond;" the succeeding clause, ἡ κοίτη ἀμίαντος, being a further explication of the same idea (cf. 1 Thessalonians 4:4, "That every one of you should know how to possess his own vessel [meaning, probably, as seems to be required by the verb κτᾶσθαι, 'get to himself his own wife] in sanctification and honor (ἐν ἀγιασμῷ καὶ τιμῇ);" where ἐν τιμῇ may express the same ides as τίμιος in the text). 'In the conclusion of the verse "for" (γὰρ) suits the drift of the sentence as above understood, and is considered to be supported better than "but" (δὲ) of the Textus Receptus. Observe, lastly, that, in "God will judge," "God" is emphatic, being placed last. Though the kind of sin spoken of is lightly regarded among men, and may escape detection or punishment now, yet certainly God will judge it (cf. 1 Thessalonians 4:6, "God is the Avenger of all such, as we have also forewarned you and testified;" and 1 Corinthians 6:9, where fornicators and adulterers are included among those about whom Christians are not to deceive themselves, as though they would "inherit the kingdom of God").

13:1-6 The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; I will never, no, never leave thee, no, never forsake thee. In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.Marriage is honourable in all,.... Some read these words as an exhortation, "let" it "be so"; others as an assertion, it is so. "Marriage" is the union of one man and one woman in wedlock, whereby they become one flesh; it is a joining together of male and female in this relation, and of two only, and of such as are not within the degrees of blood forbid by the law, Leviticus 18:6 and of such as are fit for marriage: and this is "honourable", as it was instituted by God, and has been honoured with the presence of Christ, Genesis 2:22. And it is so in the ends of it, being to procreate children, multiply the earth, build up families, preserve a legitimate offspring, and prevent fornication and all uncleanness; and it is so, when the duties of the relation are performed on both sides: and it is honourable "in all"; in all things, in all respects, upon all accounts; "every way", as the Arabic version renders it; or as the Ethiopic version, "everywhere"; it has been honourably esteemed of among all nations; it becomes persons of all ranks and degrees, quality, and order; and it is honourable in all that are lawfully married, and do not violate the marriage contract, or defile the marriage bed: hereby are condemned such who despise marriage, that they may give a loose to their wandering and insatiable lusts; and such who, under a pretence of greater sanctity and perfection, reject it as unlawful; and the Papists, who deny it to men employed in sacred work:

and the bed undefiled: the Arabic version reads, "his bed"; and the Syriac and Ethiopic versions, "their bed"; the bed of such whose marriage is honourable; which is not polluted by admitting others into it, or by acts of fornication and adultery: "but", or "for", as the Alexandrian copy reads,

whoremongers and adulterers God will judge; the former of these may be rendered "fornicators", as it is by the Vulgate Latin version: fornication is a sin committed by single persons, unmarried ones; and though it was reckoned among the Gentiles a thing indifferent, yet is contrary to the law of God, and is a work of the flesh, and makes unfit for the kingdom of God, and brings down the judgments of God both here and hereafter. And this is in opposition to marriage, which is appointed to prevent it. The sin "adulterers" are guilty of, is a sin committed by persons, who are either one or both in a married state, and so is directly a pollution of the marriage bed: this was punishable with death by the law of God, and light of nature; and though men may make light of it, God will judge and punish such as commit it, both in this life, with diseases, poverty, and disgrace, and in the world to come, at the great day of account; for however secretly it may be committed, God, who is omniscient, sees it, and will bring it into judgment; nor shall any be able to escape the righteous judgment of God, for he is omnipotent, as well as omniscient. The Jews say,

"whoever lies with another man's wife, shall not escape "the judgment", or damnation of hell (t)''

(t) T. Bab. Sota. fol. 4. 2.