Exegesis of Hebrews 13:4 – The Undefiled Marriage Bed
Submitted to NoHiding.Faith
By, Darrell Wolfe
Topos
Creative LLC
North Pole, Idaho
May 2022
Introduction to Hebrews
Recently, a friend asked my wife and
I to meditate on Hebrew
13:4. The following is my written mediation on this passage.
Marriage must be held in honor by all, and the marriage
bed be undefiled, because God will judge sexually immoral people and
adulterers.[1]
A proper and thorough “interpretation”
of a passage of scripture should begin by an analysis of the whole book and the
context of the passage. Since I was foggy on this text (Hebrews), I begin with
such an analysis.
Authorship and Date: While many traditions assign the authorship
of Hebrews to Paul, the authorship cannot be certain. Even in antiquity there
were questions about the authorship. Nevertheless, it was deemed to be of
sufficient quality and usefulness that most early Yeshua communities included
this text within their authoritative references. There is some evidence for
Pauline authorship, “Hebrews is first quoted by Clement
of Rome in his letter to the Corinthians. AD 96”[2] While authorship is disputable,
one critical commentary makes a fascinating note, “CLEMENT
also says that Paul, as the Hebrews were prejudiced against him, prudently
omitted to put forward his name in the beginning; also, that it was originally
written in Hebrew for the Hebrews, and that Luke translated it into Greek for
the Greeks, whence the style is similar to that of Acts.”[3] This commentary also says asserts
that “internal evidence favors Pauline authorship” and that it was probably
written before the destruction of Jerusalem as this would have been mentioned
if it were after (given the many citations to Temple life), therefore it was
written before 70AD.[4]
Audience: The audience is also under some
dispute. While the majority opinion is that Hebrews was written to a Jewish
audience in need of reassurance that this new covenant was worth following, DeSilva
makes a compelling case for understanding Gentiles as the primary audience of
Hebrews. He concludes
by saying, “we would do well, therefore, not to allow the second-century
conjectural title (“To the Hebrews”) to obscure the probability that the sermon
addressed Christians of mixed ethnic backgrounds (all the more if the letter
was indeed addressed to a congregation formed as a result”.[5] Gentile audiences, more
than Jewish audiences, would have needed the thorough line by line of their
community scriptures that Jewish audiences grew up with, and reassurance that
these Hebrew Scriptures (Genesis-Malachi, the Tanakh) belonged to them. DeSilva
also notes in his Genre and Structure section, that this could be considered a written
speech, rather than a letter. It may be the Bible’s longest recorded sermon. He
goes on to note the pastoral
quality of the work:
“Helping people commit to an unpopular way of life—one
that has already cost them a great deal—is a challenge for even the most
skilled of orators. The author of Hebrews, however, rose to this challenge by
means of a cohesive, multipronged attack on the forces that were eroding his
hearers’ commitment”.[6]
The Tone of Hebrews
Hebrews begins by saying that God
worked with various people in various ways and finally sent his Son to be the
ultimate guide to the heart of God (Hebrews 1:1). He warns his readers not to “drift
away” but remain faithful to God (Hebrews 2:1; contrary to what some theological
systems teach, one can drift away). He compares this new community of Yeshua
followers to the original members of the exodus. Just as Israel left Egypt physically
but rebelled in the wilderness between vacating slavery and entering the promised
land; so too followers of Yeshua live today between vacating slavery (the world’s
Babylonian ways) and entering the promised land (New Creation after the Day of
the Lord). The author of Hebrews warns us not to “harden your hearts” (Hebrew 3:7).
Real, legitimate, practical fear of losing our place in God should drive us to
remain awake (Hebrews 4:1). Not that we could “loose our salvation” by accident
or by some arbitrary mistake or sinful action, those were covered by the blood
of Yeshua HaMashiach. Rather, the danger as he continues to repeat and
drive-home for his readers/hearers is: “if you hear his voice, do not harden
your hearts” (Hebrews 4:3, Psalms 95:11). Michael Heiser calls this, “Believing
Loyalty”. On his Podcast
commentary on Hebrews (Naked
Bible 184: Hebrews 5:11-6:20), Heiser says it this way:
You can't just be like, "I believed ten minutes on a
Sunday morning twenty years ago and I prayed this prayer, and since I prayed
that prayer I'm in, and now I can more or less believe whatever I want."
I'm sorry, but that's not the truth. You must believe. A biblical theology of
belief involves believing loyalty. Not "I believe and now I've got to do
all these works. That's how loyalty is defined—doing works." No, you
believe and you keep believing. You are loyal to that belief. Salvation is by grace
through faith—through belief. It has nothing to do with your own merit. You
don't earn it. A biblical theology of belief is believing loyalty—remaining
loyal to that belief. And, of course, Christ is the object of that belief—what
he did, not what you do. That theology of belief does not mean we can pray a
prayer of confession and then choose to follow another god or choose to follow
another gospel or choose to follow no gospel at all. Belief is not uttering a
prayer like it's an incantation.[7]
Pastoral note here, while believing
loyalty is the best definition of “faith”, we have all had a season of struggle
at least once in our walk with God. If you haven’t yet, you will. Some event,
set of events, or series of seasons will draw us to question our allegiance to
Yahweh. For some, it may come as a sense of coldness, making it all feel
pointless or unreal. For others, it may come as a disappointment because the
thing you expected didn’t happen. For others, it may come as furious rage
against God, after all, “how could he have let this happen to me”? For some,
like me, it will be all of those things, several times, over multiple seasons
over a lifetime. And yet, God stood by my rage, fist-shaking,
honest-raw-intensity… and in the end, during my darkest hours 2016-2019, I felt
him saying “I never promised I would prevent evil, only that I would make it
right at the end of all things and walk with you through that valley as many
times as you enter it”. It took some of the hardest things anyone can go
through to beat all expectations of a “good life” here and now out of me. I
appreciate the days when things go well. I value the blessings. But I also allow
the hardships to come, pass, and go. Feeling awful? It’s okay, “this too shall
pass”. Feeling fabulous? It’s okay, “this too shall pass”. I used to believe that
having “faith” meant the removal of all doubt and fear, I was wrong. Faith
means having believing loyalty. It means remaining loyal to Yahweh despite the
doubt and fear. It means being open, honest, and ruthless raw and real with
that fear by brining it to Yahweh and trusted others and to work through it in
community. Faith isn’t fearless or doubtless, it is trusting in Yahweh despite
the doubts and fears.
For brevity, since this is aimed at Hebrews
13, I will summarize the remaining chapters by saying that at each stage of the
book of Hebrews, the author is making a single argument. The argument is that
this Believing Loyalty in Yeshua is the long-awaited promise and only faith
worth living and dying for, and he continually warns not to lose heart or walk
away. Using the Hebrew Scriptures (primarily the Greek Septuagint translation),
the author weaves back and forth to show the Messianic profile throughout the scriptures
and shows how the Son of God, the New and Better David, the Better Priest, ultimately
came to show the fullness of what God intended through the original covenant(s)
and establish a new, better, and permeant covenant as its ultimate fullness. In
essence, the work titled Hebrews is a first-century messianic commentary on the
Tanakh (Torah, Prophets, and Writings). It is reminding Jews and introducing Gentiles
to the long heritage into which the Yeshua follower is invited to participate.
In their exegetical guide to Hebrews,
Fee
and Stuart provide the following introduction:
“Hebrews is a long, sustained argument, in which the
author moves back and forth between an argument (based on Scripture) and
exhortation. What drives the argument from beginning to end is the absolute
superiority of the Son of God to everything that has gone before; this is what
his exposition of Scripture is all about. What concerns the author is the
possibility that some believers under present distress will let go of Christ
and thus lose out on the Son’s saving work and high priestly intercession, and
thus their own experience of God’s presence; this is what the interspersed
exhortations are all about.”[8]
In the CSB Study Bible, Yarnell
provides the following introduction:
“The epistle to the Hebrews is a tribute to the
incomparable Son of God and an encouragement to the author’s persecuted fellow
believers. The author feared that his Christian readers were wavering in their
endurance. The writer had a twofold approach. (1) He exalted Jesus Christ, who
is addressed as both “God” and “the Son of Man,” and is thus the only one who
can serve as mediator between God and humanity. (2) He exhorted his fellow
Christians to “go on to maturity” and live “by faith.””[9]
Looking closer at Hebrew 13:4
As we enter the closing chapter of Hebrews,
we see the author take a turn to answering the unspoken question “and now what?”.
Now that we know the story of God goes back centuries, and that God has been
working up to this moment in history for many generations, and that he finally
sent his Son as the capstone project to the whole endeavor up to the point of
this author’s writing… now what? How should a community of Jewish and Gentile
people, combined in Israel’s Messiah, under a new and better covenant, live out
that community together? What should that look like? The author concludes by
demonstrating the different ways that “brotherly love” must be the key indication
of this community (Hebrews 13:1). Each statement to follow is a demonstration
of this Brotherly Love in action. One could summarize the entire section by the
phrase “Love God, Love Folks, don’t be a dick” (thanks to my forever irreverent
wife for that quote). In podcast episode
199, Hebrews 13, Heiser makes the following observations:
So you have the first six verses here, and the tone is
really obvious: "Let brotherly love continue." Well, why would he
even mention that? Again, it's because of what he just got done saying in the
12th chapter: "Let brotherly love continue." The context, of course,
is encouraging mutual support in the face of persecution, so as to help
believers (people in the community) endure (that is, keep believing). But the
whole section here is just sort of peppered with pastoral sorts of
encouragement.
|
All of these exhortations, in general, are about the
community life and, really, things that would either threaten the solidarity of
the community, threaten the testimony of the community, and in some cases, it's
aimed at getting the people within the community to not surrender their faith
(that familiar idea that we've seen so many times going up to this chapter).
|
Basically, what
he's saying is that to the people of this time period kind of looking at
Christian behavior, they thought it was a little bizarre because they engaged
in behavior that was typically reserved for immediate family members, and they
widened it to non-family members in their community. [10]
Fee, in his exegetical guide, notes the
following: “Watch for the ways these exhortations emphasize his readers’
need to love others in the community and to submit to their leaders, all the
while still contrasting Christ with what has preceded him (thus, e.g., the
sacrificial system is out, but a sacrifice of praise and of doing good to
others is in [vv. 15–16]).”[11] Merrill
states is this way, “under the general theme of allowing brotherly love to
reign within the church, the author addressed five specific activities in which
Christians should engage: (1) show hospitality toward strangers, (2) visit
those in prison, (3) minister to the mistreated, (4) honor marriage, and (5)
free themselves from the love of money.”[12]
Circling
back to Hebrews 13:4, let’s read this passage again but look at it closer.
Marriage must be held in honor by all, and the marriage
bed be undefiled, because God will judge sexually immoral people and
adulterers.[13]
We see a key word: “undefiled”. Mounce
expounds on this word:
“[299] ἀμίαντος
amiantos 4× pr. unstained, unsoiled; met. undefiled, chaste, Heb. 7:26;
13:4; pure, sincere, Jas. 1:27; undefiled, unimpaired, 1 Pet. 1:4* [283]”[14]
Since the author uses the Septuagint (a
Greek translation of the Old Testament plus other popular Second Temple Hebrew
Literature, which was the primary Bible of the early church) in many of his
quotes from the Tanakh, it may be helpful to look at the Septuagint to see
where else this phrase has been used. Interestingly, when we reference The
Lexham Analytical Lexicon to the Septuagint for this word amiantos (ἀμίαντος),
we find a parallel passage in an unlikely place.[15] We see this used in two
books that were considered important for Second Temple period Judaism but never
included in the Tanakh (Wisdom of Solomon [Wis 3:13; 4:2; 8:20] and the 2 Maccabees
[2 Mac 14:36; 15:34]). The author appears to be “stringing pearls”, a Rabbinic
technique in which the author familiar with Hebrew literature, expecting his
students to be familiar with Hebrew literature, partially quotes or alludes to
a passage to make the fuller understanding only available to those who follow
the pearl he left behind.[16] Keeping in mind that the
Author of Hebrews is writing to people who are attempting to live within persecuted
Yeshua communities, and that his goal is to keep them from hardening their
hearts and walking away, what could he say that would encourage them to move
forward? He calls to mind many things, but in this particular phrase about an
undefiled marriage bed, he calls to mind a popular Second Temple Hebrew literary
work. In Wisdom
of Solomon 3:14, we find the following:
But righteous souls are in the hand of God, and torment
will never touch them. 2 They seemed to have died, in the eyes
of the foolish, and their departure was considered to be oppression,
3 and their journey from us to be an affliction; but they are at peace.
4 For even if they are punished in the sight of people, their hope is full
of immortality; 5 and having been disciplined a little, they will receive
great good, because God tested them and found them worthy of himself. 6 He
tested them like gold in a smelting furnace, and he received them like a whole
burnt offering of sacrifice. 7 And in the time of their examination
they will shine out, and they will run around like sparks in straw. 8 They
will judge nations, and they will rule over peoples, and the Lord will reign
over them ⌊forever⌋.a 9 Those who trust him will understand truth, and
the faithful in love will remain with him, because grace and mercy belong to
his chosen ones. 10 But the ungodly will have punishment according to what
they reckoned, those who neglected the righteous and deserted the Lord.
11 For the one who disdains wisdom and instruction is
miserable, and their hope is vain, and their labors are unprofitable, and their
works are useless. 12 Their wives are foolish, and their children wicked;
and their lineage is cursed.
13 Because the blessed is the undefiled barren
woman, who has not experienced intercourse in transgression; she
will have fruit at the examination of souls.
14 And blessed is the eunuch who worked no
transgression by hand or considered evil things against the Lord; for because
of his faithfulness, there will be given to him choice favor and a delightful
share in the temple of the Lord.
15 For the fruit of good labors is glorious, and the
root of understanding is infallible. 16 But children of adulterers will be
unable to reach maturity, and the seed of unlawful intercourse will perish.
17 For even if they become long-lived, they will be reckoned as nothing
and without honor at the end of their old age. 18 Even if they die
quickly, they have no hope or comfort in the day of decision; 19 for the
ends of an unrighteous generation are grievous. Rick Brannan et al., eds., The
Lexham English Septuagint (Bellingham, WA: Lexham Press, 2012), Wis 3:1–19.
The Apocrypha in the
King James Version words it this way:
13 Their offspring is cursed. Wherefore blessed is
the barren that is undefiled, which hath not known the sinful bed: she
shall have fruit in the visitation of souls.[17]
The Undefiled Marriage Bed
So, what is the author of Hebrews
getting at? Why is the undefiled marriage bed important to the Yeshua
community? Regarding the marriage section in particular, John Owen, one
of the earliest scholars to do a full commentary on Hebrews, makes some
interesting observations. Paraphrased to bring it into modern English, Owen
notes that Adam and Eve were married “instantly” and within the context of
paradise. In a place where no sin had yet tainted creation, Adam was considered
incomplete without his Eve (Genesis 2). Further, he notes that Yahweh himself
found it so important that the early law codes given to Israel banned children
born outside of the marriage covenant from entering the assembly of Yahweh (a possible
Divine Council reference)[18]
even unto the tenth generation (Deuteronomy 23:2).[19]
As with almost every question of
theology, it all roots back to Genesis 1-11, the prologue of the Bible. The
prologue establishes the “Divine
Ideal”[20]
God established Dirt (Adam) and Life (Eve) as a pair. Together they were to “be
fruitful, multiple, fill the earth, and subdue it” (Genesis 1-2). The seed of
the dirt-man was deposited into the life-woman and divine fruitfulness was the
result. Both physically and metaphorically, the pairing together of equal but opposites
created an environment in which fruitfulness could occur. The mandate for
Humankind (Male and Female) to become Imagers of God was lived out by being
fruitful and multiplying and filling and subduing (Genesis 1:28). This unity in
diversity was solidified by joining Man (Ish – אִישׁ) and
Wife (Ishah - אִשָּׁה) as “one
flesh”, naked and unashamed. They were “one”.
Throughout the Tanakh, the concept of adultery
(נָאַף nāʾap to
commit adultery)[21] would
be used as the driving metaphor for the way Israel treated Yahweh. While this particular
word is used 31 times in the Hebrew Bible, other cognates (unfaithfulness, whoreing,
etc.) are used many times. This theme is so prevalent in the story of Israel,
that the entire book of Hosea is dedicated to this theme. Isaiah cries “how has
a faithful city become like a whore?” (Isaiah 1:21). A careful reading of the meta-narrative
of Israel shows that God finds a particularly poignant metaphor in the way a
man and wife remain faithful (or feel betrayed) to the way he feels about believing
loyalty between himself and his covenant people.
As the author of Hebrews is wrapping
up a book saturated in the Tanakh and the meta-narrative of Israel’s
relationship to Yahweh, and he attempts to find ways to express what living in
community as Yahwehist Yeshua Followers should look like, he finds the
undefiled marriage bed to be one of the key indicators of the kind of heart
posture that is required. This is not an appeal to perfection, or a call to
treat poorly those community members who have not abided by these standards
perfectly. Rather, it is a call to the ideal.
Anyone who has had a partner leave them for
another lover knows the keen sting that this kind of betrayal can cause. Anyone
who has been the offending partner knows the devastation it brings to their
partner, family, community, career, and the internal shame it brings to
themselves. I have seen many friends (including myself during various seasons,
I’m no exception to the imperfect brokenness of human sexuality) treat sex and
sexuality causally, and without exception I’ve seen it bring death, depression,
and chaos as a result, it never brought freedom and life to the participants.
Few other human situations are more analogous
to this type of emotional state. Few others so totally encapsulate the call to
Believing Loyalty. Keeping the marriage bed pure isn’t about restriction of
fun, arbitrary rules to prevent people from enjoying their sexuality, or any of
the objections folks in alternative lifestyles want to push. Keeping the
marriage bed pure is about protecting the hearts of all involved. While “all
things are lawful… not all things are profitable or beneficial” (1 Corinthians
6:12; 10:23). Choosing to live in a restricted marriage covenant is an act of solidarity
with the Creator of human sexuality who wants above and beyond anyone else on
planet earth for his humans to enjoy what he built, within healthy and safe boundaries.
Finally, a note about the fallen
nature of our present reality. We do not live in an ideal world. Examples, including
biblical examples, are numerous in which the ideal is not what happened.
Abraham’s marriage to his sister Sarah and Jacob’s marriage to his sister-wives
are both banned in later Levitical code (Leviticus 18; Genesis 12:19; Genesis
20:12; Genesis 29:15-29). The same passage that is often cited condemning homosexuality
(Leviticus 18) also condemned the marriages of Abraham and Jacob, and even having
sex with one’s own wife on her period. The stories of the Bible are not there
to give us moralizing codes, “this guy did this, therefore here’s a lesson and
go and do what he did”. The stories of the Bible are real accounts of how
imperfect fallen human beings walked out their imperfect relationship with
Yahweh at the level of revealed understanding they had access to follow.
Abraham knew less than Moses. Moses knew less than David. David knew less than
Isaiah. Isaiah knew less than Yeshua HaMashiach. At each stage, Yahweh reaches
into imperfect humanity, accepts them where they are within their own cultural
context, but firmly raises them up another notch, calls them higher, further,
farther. While the Levitical codes seem backward and oppressive to modern
English readers, when compared to the Code of Hammurabi[22]
(a mirror code from a contemporary culture) the Levitical code seems
progressive and a huge step forward. It provides more protection for the women,
children, strangers, orphans, widows, and poor than any other contemporary
culture’s codes. Each step Yahweh takes, brings his people further into the
ideal.
While the specifics of how this is walked out
in our lives in 2022 are far murkier than the dominant voices in modern western
American Christianity’s mainstream would have you believe, they aren’t as far off
as their detractors would have you believe either. The ideal is and always has
been for Ish & Ishah to become one single unified entity. Together they become
the God Imagers, resulting in a fruitful multiplying of their efforts and a
transformed environment whereby fruitfulness can flourish. Their complementary
biology is the natural indicator of their equal but opposite spiritual natures
joining to become one new thing. The whole is greater than the sum of its
parts. Two individuals (even opposite gendered ones) who love each other without
God as the center, will never become the imagers they were designed to be. Two
individuals who are not equal but opposite genders, will never become the
imagers they were designed to be. Three or more partners in a polyamorous
relationship, will never become the imagers they were designed to be. Even
those who are opposite gendered and submitted to God, will only ever become
imperfect imagers, but they are striving toward the Divine Ideal.
Even scientific research has shown indications
of gender playing a role in the oddest places. The XX and XY chromosomes play a
role in just about every layer of male/female life from sexuality, thinking
patterns and communication all the way down to which diseases are more likely to
occur. Males and Females communicate differently, especially when paired with
opposite gender.[23]
Males have higher incidence of cardiovascular disease but the outcomes for females
who get it are worse on average.[24]
Meanwhile, 8-10 patients with auto-immune disease are female.[25] While
society wants to erase these differences and allow for someone to self-identify,
the genetic and biological properties of these differences will continue to
remain the same for those individuals.
The ideal is for Ish & Ishah to become one
with each other and one with God, and in that triune unity, to become fruitful
imagers. That is the type of unity Yeshua refers to when he calls all his
followers to become one with each other and with the Godhead (John 17:6-26). This
undefiled marriage bed is an example of the unity of the Followers of Yeshua to
Yahweh, and the unity of the Godhead within himself. Just as the Father,
Spirit, and Son are distinct individuals but form a single complementary unit
we call “God” in English, the marriage is to represent that reality by forming
a unit of three (Man, Wife, and God). Therefore, Paul refers to a man needing
to love his wife “as Christ loved the Church” and gave himself for her (Ephesians
5:15-33). While many in the “church” have quoted the passage about women
obeying their husbands out of context, the entire section is referring to
humans needing to consider “carefully how you live” while “speaking to one
another with psalms, hymns, and songs” all while “being subject to one another
out of reverence for The Anointed One (HaMashiach, Christos, Christ)”
(Ephesians 5:17-21). Within that mutual submission, wives love husbands through
a form of empowered submission/service (all leaders are servants in the
Kingdom) and husbands love wives by dying to self and cherishing her needs
above his own. It is this type of mutual submission, mutual dying to self, that
embodies the lifestyle of Yeshua followers. It is this mutual self-sacrifice
for one’s partner that demonstrates the kind of love Yahweh had for his covenant
partners, and Yeshua had by giving himself up for his “bride” who is “the
church”.
It is this matrix of ideas into which the
author of Hebrews tells his community of Yeshua followers to “keep the marriage
bed undefiled” (Hebrews 13:4).
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DeSilva, David Arthur. An
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———. “Naked Bible 199: Hebrews 13.”
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Wierenga, M. (Eds.). Bellingham, WA: Lexham Press, 2010.
http://www.lexhampress.com.
[1]
The
Lexham English Bible (LEB), Fourth Edition, Logo Bible Software, Harris,
W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A.,
& Wierenga, M. (Eds.) (Bellingham, WA: Lexham Press, 2010), Heb 13:4,
http://www.lexhampress.com.
[2]
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