We
have gone through the former part of this epistle, which consists of several
important doctrinal truths, contained in the three preceding chapters. We
enter now on the latter part of it, in which we have the most weighty and
serious exhortations that can be given. We may observe that in this, as in
most others of Paul's epistles, the former part is doctrinal, and fitted to
inform the minds of men in the great truths and doctrines of the gospel, the
latter is practical, and designed for the direction of their lives and
manners, all Christians being bound to endeavour after soundness in the
faith, and regularity in life and practice. In what has gone before we have
heard of Christian privileges, which are the matter of our comfort. In what
follows we shall hear of Christian duties, and what the Lord our God
requires of us in consideration of such privileges vouchsafed to us. The
best way to understand the mysteries and partake of the privileges of which
we have read before is conscientiously to practise the duties prescribed to
us in what follows: as, on the other hand, a serious consideration and
belief of the doctrines that have been taught us in the foregoing chapters
will be a good foundation on which to build the practice of the duties
prescribed in those which are yet before us. Christian faith and Christian
practice mutually befriend each other. In this chapter we have divers
exhortations to important duties. I. One that is more general, ver. 1. II.
An exhortation to mutual love, unity, and concord, with the proper means and
motives to promote them, ver. 2-16. III. An exhortation to Christian purity
and holiness of life; and that both more general (ver. 17-24) and in several
particular instances, ver. 25, to the end.
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Consistency
Enforced.
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A. D. 61.
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1
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of
the vocation wherewith ye are called,
This is a general
exhortation to walk as becomes our Christian profession. Paul was now a
prisoner at Rome; and he was the prisoner of the Lord, or in the
Lord, which signifies as much as for the Lord. See of this, ch. iii.
1. He mentions this once and again, to show that he was not ashamed of his
bonds, well knowing that he suffered not as an evil doer: and likewise to
recommend what he wrote to them with the greater tenderness and with some
special advantage. It was a doctrine he thought worth suffering for, and
therefore surely they should think it worthy their serious regards and their
dutiful observance. We have here the petition of a poor prisoner, one of
Christ's prisoners: "I therefore, the prisoner of the Lord, beseech
you," &c. Considering what God has done for you, and to what a
state and condition he has called you, as has been discoursed before, I now
come with an earnest request to you (not to send me relief, nor to use your
interest for the obtaining of my liberty, the first thing which poor
prisoners are wont to solicit from their friends, but) that you would
approve yourselves good Christians, and live up to your profession and
calling; That you walk worthily, agreeably, suitably, and congruously
to those happy circumstances into which the grace of God has brought you,
whom he has converted from heathenism to Christianity. Observe, Christians
ought to accommodate themselves to the gospel by which they are called, and
to the glory to which they are called; both are their vocation. We are
called Christians; we must answer that name, and live like Christians. We
are called to God's kingdom and glory; that kingdom and glory therefore we
must mind, and walk as becomes the heirs of them.
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Exhortation
to Unity; Persuasives to Unity.
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A. D. 61.
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2
With all lowliness and meekness, with longsuffering, forbearing one another
in love; 3 Endeavouring to keep the unity of the Spirit in the
bond of peace. 4 There is one body, and one Spirit, even
as ye are called in one hope of your calling; 5 One Lord, one
faith, one baptism, 6 One God and Father of all, who is
above all, and through all, and in you all. 7 But unto every one
of us is given grace according to the measure of the gift of Christ.
8 Wherefore he saith, When he ascended up on high, he led captivity captive,
and gave gifts unto men. 9 (Now that he ascended, what is it but
that he also descended first into the lower parts of the earth?
10 He that descended is the same also that ascended up far above all
heavens, that he might fill all things.) 11 And he gave some,
apostles; and some, prophets; and some, evangelists; and some, pastors and
teachers; 12 For the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ: 13 Till we
all come in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness of
Christ: 14 That we henceforth be no more children, tossed
to and fro, and carried about with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they lie in wait to
deceive; 15 But speaking the truth in love, may grow up into him
in all things, which is the head, even Christ: 16 From
whom the whole body fitly joined together and compacted by that which every
joint supplieth, according to the effectual working in the measure of every
part, maketh increase of the body unto the edifying of itself in love.
Here the apostle proceeds
to more particular exhortations. Two he enlarges upon in this chapter:--To
unity an love, purity and holiness, which Christians should very much study.
We do not walk worthy of the vocation wherewith we are called if we
be not faithful friends to all Christians, and sworn enemies to all sin.
This section contains the
exhortation to mutual love, unity, and concord, with the proper means and
motives to promote them. Nothing is pressed upon us more earnestly in the
scriptures than this. Love is the law of Christ's kingdom, the lesson of his
school, the livery of his family. Observe,
I. The means of unity: Lowliness
and meekness, long-suffering, and forbearing one another in love, v.
2. By lowliness we are to understand humility, entertaining mean thoughts of
ourselves, which is opposed to pride. By meekness, that excellent
disposition of soul which makes men unwilling to provoke others, and not
easily to be provoked or offended with their infirmities; and it is opposed
to angry resentments and peevishness. Long-suffering implies a
patient bearing of injuries, without seeking revenge. Forbearing one
another in love signifies bearing their infirmities out of a principle
of love, and so as not to cease to love them on the account of these. The
best Christians have need to bear one with another, and to make the best one
of another, to provoke one another's graces and not their passions. We find
much in ourselves which it is hard to forgive ourselves; and therefore we
must not think it much if we find that in others which we think hard to
forgive them, and yet we must forgive them as we forgive ourselves. Now
without these things unity cannot be preserved. The first step towards unity
is humility; without this there will be no meekness, no patience, or
forbearance; and without these no unity. Pride and passion break the peace,
and make all the mischief. Humility and meekness restore the peace, and keep
it. Only by pride comes contention; only by humility comes love. The
more lowly-mindedness the more like-mindedness. We do not walk worthy of the
vocation wherewith we are called if we be not meek and lowly of heart: for
he by whom we are called, he to whom we are called, was eminent for meekness
and lowliness of heart, and has commanded us therein to learn of him.
II. The nature of that
unity which the apostle prescribes: it is the unity of the Spirit, v.
3. The seat of Christian unity is in the heart or spirit: it does not lie in
one set of thoughts, nor in one form and mode of worship, but in one heart
and one soul. This unity of heart and affection may be said to be of the
Spirit of God; it is wrought by him, and is one of the fruits of the Spirit.
This we should endeavour to keep. Endeavouring is a gospel word. We
must do our utmost. If others will quarrel with us, we must take all
possible care not to quarrel with them. If others will despise and hate us,
we must not despise and hate them. In the bond of peace. Peace is a
bond, as it unites persons, and makes them live friendly one with another. A
peaceable disposition and conduct bind Christians together, whereas discord
and quarrelling disband and disunite their hearts and affections. Many
slender twigs, bound together, become strong. The bond of peace is the
strength of society. Not that it can be imagined that all good people, and
all the members of societies, should be in every thing just of the same
length, and the same sentiments, and the same judgment: buy the bond of
peace unites them all together, with a non obstante to these. As in a
bundle of rods, they may be of different lengths and different strength;
but, when they are tied together by one bond, they are stronger than any,
even than the thickest and strongest was of itself.
III. The motives proper to
promote this Christian unity and concord. The apostle urges several, to
persuade us thereto.
1. Consider how many unities there are that
are the joy and glory of our Christian profession.
There should be one heart; for there is one body, and one spirit, v.
4. Two hearts in one body would be monstrous. If there be but one body, all
that belong to that body should have one heart. The Catholic church is one
mystical body of Christ, and all good Christians make up but one body,
incorporated by one charter, that of the gospel, animated by one Spirit, the
same Holy Spirit who by his gifts and graces quickens, enlivens, and governs
that body. If we belong to Christ, we are all actuated by one and the same
Spirit, and therefore should be one. Even as you are called in one hope
of your calling. Hope is here put for its object, the thing hoped for,
the heavenly inheritance, to the hope of which we are called. All Christians
are called to the same hope of eternal life. There is one Christ that they
all hope in, and one heaven that they are all hoping for; and therefore they
should be of one heart. One Lord (v. 5), that is, Christ, the
head of the church, to whom, by God's appointment, all Christians are
immediately subject. One faith, that is, the gospel, containing the
doctrine of the Christian faith: or, it is the same grace of faith (faith in
Christ) whereby all Christians are saved. One baptism, by which we
profess our faith, being baptized in the name of the Father, Son, and Holy
Ghost; and so the same sacramental covenant, whereby we engage ourselves to
the Lord Christ. One God and Father of all, v. 6. One God, who
owns all the true members of the church for his children; for he is the
Father of all such by special relation, as he is the Father of all men by
creation: and he is above all, by his essence, and with respect to
the glorious perfections of his nature, and as he has dominion over all
creatures and especially over his church, and through all, by his
providence upholding and governing them: and in you all, in all
believers, in whom he dwells as in his holy temple, by his Spirit and
special grace. If then there be so many ones, it is a pity but there
should be one more--one heart, or one soul.
2. Consider the variety of
gifts that Christ has bestowed among Christians: But unto every one of us
is given grace according to the measure of the gift of Christ. Though
the members of Christ's church agree in so many things, yet there are some
things wherein they differ: but this should breed no difference of affection
among them, since they are all derived from the same bountiful author and
designed for the same great ends. Unto every one of us Christians is given
grace, some gift of grace, in some kind or degree or other, for the mutual
help of one another. Unto every one of us ministers is given grace; to some
a greater measure of gifts, to others a less measure. The different gifts of
Christ's ministers proved a great occasion of contention among the first
Christians: one was for Paul, and another for Apollos. The apostle shows
that they had no reason to quarrel about them, but all the reason in the
world to agree in the joint use of them, for common edification; because all
was given according to the measure of the gift of Christ, in such a
measure as seemed best to Christ to bestow upon every one. Observe, All the
ministers, and all the members of Christ, owe all the gifts and graces that
they are possessed of to him; and this is a good reason why we should love
one another, because to every one of us is given grace. All to whom
Christ has given grace, and on whom he has bestowed his gifts (though they
are of different sizes, different names, and different sentiments, yet), ought
to love one another. The apostle takes this occasion to specify some of
the gifts which Christ bestowed. And that they were bestowed by Christ he
makes appear by those words of David wherein he foretold this concerning him
(Ps. lxviii. 18), Wherefore he saith (v. 8), that is, the
Psalmist saith, When he ascended up on high, he led captivity captive,
and gave gifts unto men. David prophesied of the ascension of Christ;
and the apostle descants upon it here, and in the three following verses. When
he ascended up on high. We may understand the apostle both of the place
into which he ascended in his human nature, that is, the highest heavens,
and particularly of the state to which he was advanced, he being then highly
exalted, and eminently glorified, by his Father. Let us set ourselves to
think of the ascension of Jesus Christ: that our blessed Redeemer, having
risen from the dead, in gone to heaven, where he sits at the right hand of
the Majesty on high, which completed the proof of his being the Son of God.
As great conquerors, when they rode in their triumphal chariots, used to be
attended with the most illustrious of their captives led in chains, and were
wont to scatter their largesses and bounty among the soldiers and other
spectators of their triumphs, so Christ, when he ascended into heaven, as a
triumphant conqueror, led captivity captive. It is a phrase used in
the Old Testament to signify a conquest over enemies, especially over such
as formerly had led others captive; see Judges v. 12. Captivity is here put
for captives, and signifies all our spiritual enemies, who brought us into
captivity before. He conquered those who had conquered us; such as sin, the
devil, and death. Indeed, he triumphed over these on the cross; but
the triumph was completed at his ascension, when he became Lord over all,
and had the keys of death and hades put into his hands. And he gave gifts
unto men: in the psalm it is, He received gifts for men. He
received for them, that he might give to them, a large measure of gifts and
graces; particularly, he enriched his disciples with the gift of the Holy
Ghost. The apostle, thus speaking of the ascension of Christ, takes notice
that he descended first, v. 9. As much as if he had said,
"When David speaks of Christ's ascension, he intimates the knowledge he
had of Christ's humiliation on earth; for, when it is said that he ascended,
this implies that he first descended: for what is it but a proof or
demonstration of his having done so?" Into the lower parts of the
earth; this may refer either to his incarnation, according to that of
David, Ps. cxxxix. 15, My substance was not hidden from thee, when I was
made in secret, and curiously wrought in the lowest parts of the earth;
or, to his burial, according to that of Ps. lxiii. 9, Those that seek my
soul to destroy it shall go into the lower parts of the earth. He calls
his death (say some of the fathers) his descent into the lower parts of
the earth. He descended to the earth in his incarnation. He descended
into the earth in his burial. As Jonas was three days and three nights in
the whale's belly, so was the Son of man in the heart of the earth. He that
descended is the same also that ascended up far above all heavens (v.
10), far above the airy and starry (which are the visible) heavens, into the
heaven of heavens; that he might fill all things, all the members of
his church, with gifts and graces suitable to their several conditions and
stations. Observe, Our Lord humbled himself first, and then he was exalted.
He descended first, and then ascended. The apostle next tells us what were
Christ's gifts at his ascension: He gave some apostles, &c., v.
11. Indeed he sent forth some of these before his ascension, Matt. x. 1-5.
But one was then added, Acts i. 26. And all of them were more solemnly
installed, and publicly confirmed, in their office, by his visibly pouring
forth the Holy Ghost in an extraordinary manner and measure upon them. Note,
The great gift that Christ gave to the church at his ascension was that of
the ministry of peace and reconciliation. The gift of the ministry is the
fruit of Christ's ascension. And ministers have their various gifts, which
are all given them by the Lord Jesus. The officers which Christ gave to his
church were of two sorts--extraordinary ones advanced to a higher
office in the church: such were apostles, prophets, and evangelists.
The apostles were chief. These Christ immediately called, furnished them
with extraordinary gifts and the power of working miracles, and with
infallibility in delivering his truth; and, they having been the witnesses
of his miracles and doctrine, he sent them forth to spread the gospel and to
plant and govern churches. The prophets seem to have been such as expounded
the writings of the Old Testament, and foretold things to come. The
evangelists were ordained persons (2 Tim. i. 6), whom the apostles took for
their companions in travel (Gal. ii. 1), and sent them out to settle and
establish such churches as the apostles themselves had planted (Acts xix.
22), and, not being fixed to any particular place, they were to continue
till recalled, 2 Tim. iv. 9. And then there are ordinary ministers,
employed in a lower and narrower sphere; as pastors and teachers.
Some take these two names to signify one office, implying the duties of
ruling and teaching belonging to it. Others think they design two distinct
offices, both ordinary, and of standing use in the church; and then pastors
are such as are fixed at the head of particular churches, with design to
guide, instruct, and feed them in the manner appointed by Christ; and they
are frequently called bishops and elders: and the teachers were those whose
work it was also to preach the gospel and to instruct the people by way of
exhortation. We see here that it is Christ's prerogative to appoint what
officers and offices he pleases in his church. And how rich is the church,
that had at first such a variety of officers and has still such a variety of
gifts! How kind is Christ to his church! How careful of it and of its
edification! When he ascended, he procured the gift of the Holy Ghost; and
the gifts of the Holy Ghost are various: some have greater, others have less
measures; but all for the good of the body, which brings us to the third
argument,
3. Which is taken from
Christ's great end and design in giving gifts unto men. The gifts of Christ
were intended for the good of his church, and in order to advance his
kingdom and interest among men. All these being designed for one common end
is a good reason why all Christians should agree in brotherly love, and not
envy one another's gifts. All are for the perfecting of the saints (v.
12); that is, according to the import of the original, to bring into an
orderly spiritual state and frame those who had been as it were dislocated
and disjointed by sin, and then to strengthen, confirm, and advance them
therein, that so each, in his proper place and function, might contribute to
the good of the whole.--For the work of the ministry, or for the work of
dispensation; that is, that they might dispense the doctrines of the
gospel, and successfully discharge the several parts of their ministerial
function.--For the edifying of the body of Christ; that is, to build
up the church, which is Christ's mystical body, by an increase of their
graces, and an addition of new members. All are designed to prepare us for
heaven: Till we all come, &c., v. 13. The gifts and
offices (some of them) which have been spoken of are to continue in the
church till the saints be perfected, which will not be till they all come
in the unity of the faith (till all true believers meet together, by
means of the same precious faith) and of the knowledge of the Son of God,
by which we are to understand, not a bare speculative knowledge, or the
acknowledging of Christ to be the Son of God and the great Mediator, but
such as is attended with appropriation and affection, with all due honour,
trust, and obedience.--Unto a perfect man, to our full growth of
gifts and graces, free from those childish infirmities that we are subject
to in the present world.--Unto the measure of the stature of the fulness
of Christ, so as to be Christians of a full maturity and ripeness in all
the graces derived from Christ's fulness: or, according to the measure of
that stature which is to make up the fulness of Christ, which is to complete
his mystical body. Now we shall never come to the perfect man, till we come
to the perfect world. There is a fulness in Christ, and a fulness to be
derived from him; and a certain stature of that fulness, and a measure of
that stature, are assigned in the counsel of God to every believer, and we
never come to that measure till we come to heaven. God's children, as long
as they are in this world, are growing. Dr Lightfoot understands the apostle
as speaking here of Jews and Gentiles knit in the unity of the faith and of
the knowledge of the Son of God, so making a perfect man, and the measure of
the stature of the fulness of Christ. The apostle further shows, in the
following verses, what was God's design in his sacred institutions, and what
effect they ought to have upon us. As, (1.) That we henceforth be no more
children, &c. (v. 14); that is, that we may be no longer
children in knowledge, weak in the faith, and inconstant in our judgments,
easily yielding to every temptation, readily complying with every one's
humour, and being at every one's back. Children are easily imposed upon. We
must take care of this, and of being tossed to and fro, like ships
without ballast, and carried about, like clouds in the air, with such
doctrines as have no truth nor solidity in them, but nevertheless spread
themselves far and wide, and are therefore compared to wind. By the
sleight of men; this is a metaphor taken from gamesters, and signifies
the mischievous subtlety of seducers: and cunning craftiness, by
which is meant their skilfulness in finding ways to seduce and deceive; for
it follows, whereby they lie in wait to deceive, as in an ambush, in
order to circumvent the weak, and draw them from the truth. Note, Those must
be very wicked and ungodly men who set themselves to seduce and deceive
others into false doctrines and errors. The apostle describes them here as
base men, using a great deal of devilish art and cunning, in order
thereunto. The best method we can take to fortify ourselves against such is
to study the sacred oracles, and to pray for the illumination and grace of
the Spirit of Christ, that we may know the truth as it is in Jesus, and be
established in it. (2.) That we should speak the truth in love (v.
15), or follow the truth in love, or be sincere in love to our fellow-christians.
While we adhere to the doctrine of Christ, which is the truth, we should
live in love one with another. Love is an excellent thing; but we must be
careful to preserve truth together with it. Truth is an excellent thing; yet
it is requisite that we speak it in love, and not in contention. These two
should go together--truth and peace. (3.) That we should grow up into
Christ in all things. Into Christ, so as to be more deeply rooted in
him. In all things; in knowledge, love, faith, and all the parts of the new
man. We should grow up towards maturity, which is opposed to being children.
Those are improving Christians who grow up into Christ. The more we grow
into an acquaintance with Christ, faith in him, love to him, dependence upon
him, the more we shall flourish in every grace. He is the head; and we
should thus grow, that we may thereby honour our head. The Christian's
growth tends to the glory of Christ. (4.) We should be assisting and helpful
one to another, as members of the same body, v. 16. Here the apostle
makes a comparison between the natural body and Christ's mystical body, that
body of which Christ is the head: and he observes that as there must be
communion and mutual communications of the members of the body among
themselves, in order to their growth and improvement, so there must be
mutual love and unity, together with the proper fruits of these, among
Christians, in order to their spiritual improvement and growth in grace. From
whom, says he (that is, from Christ their head, who conveys influence
and nourishment to every particular member), the whole body of
Christians, fitly joined together and compacted (being orderly and
firmly united among themselves, every one in his proper place and station), by
that which every joint supplies (by the assistance which every one of
the parts, thus united, gives to the whole, or by the Spirit, faith, love,
sacraments, &c., which, like the veins and arteries in the body, serve
to unite Christians to Christ their head, and to one another as
fellow-members), according to the effectual working in the measure of
every part (that is, say some, according to the power which the Holy
Ghost exerts to make God's appointed means effectual for this great end, in
such a measure as Christ judges to be sufficient and proper for every
member, according to its respective place and office in the body; or, as
others, according to the power of Christ, who, as head, influences and
enlivens every member; or, according to the effectual working of every
member, in communicating to others of what it has received, nourishment is
conveyed to all in their proportions, and according to the state and
exigence of every part) makes increase of the body, such an increase
as is convenient for the body. Observe, Particular Christians receive their
gifts and graces from Christ for the sake and benefit of the whole body. Unto
the edifying of itself in love. We may understand this two ways:--Either
that all the members of the church may attain a greater measure of love to
Christ and to one another; or that they are moved to act in the manner
mentioned from love to Christ and to one another. Observe, Mutual love among
Christians is a great friend to spiritual growth: it is in love that the
body edifies itself; whereas a kingdom divided against itself cannot
stand.
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Exhortation
to Purity and Holiness; Cautions against Sin;
Against Grieving the Spirit.
A. D. 61.
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17
This I say therefore, and testify in the Lord, that ye henceforth walk not
as other Gentiles walk, in the vanity of their mind, 18 Having
the understanding darkened, being alienated from the life of God through the
ignorance that is in them, because of the blindness of their heart:
19 Who being past feeling have given themselves over unto lasciviousness, to
work all uncleanness with greediness. 20 But ye have not so
learned Christ; 21 If so be that ye have heard him, and have
been taught by him, as the truth is in Jesus: 22 That ye put off
concerning the former conversation the old man, which is corrupt according
to the deceitful lusts; 23 And be renewed in the spirit of your
mind; 24 And that ye put on the new man, which after God is
created in righteousness and true holiness. 25 Wherefore putting
away lying, speak every man truth with his neighbour: for we are members one
of another. 26 Be ye angry, and sin not: let not the sun go down
upon your wrath: 27 Neither give place to the devil.
28 Let him that stole steal no more: but rather let him labour, working with
his hands the thing which is good, that he may have to give to him
that needeth. 29 Let no corrupt communication proceed out of
your mouth, but that which is good to the use of edifying, that it may
minister grace unto the hearers. 30 And grieve not the holy
Spirit of God, whereby ye are sealed unto the day of redemption.
31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking,
be put away from you, with all malice: 32 And be ye kind one to
another, tenderhearted, forgiving one another, even as God for Christ's sake
hath forgiven you.
The apostle having gone
through his exhortation to mutual love, unity, and concord, in the foregoing
verses, there follows in these an exhortation to Christian purity and
holiness of heart and life, and that both more general (v. 17-24) and
in several particular instances, v. 25-32. This is solemnly
introduced: "This I say therefore, and testify in the Lord; that
is, seeing the matter is as above described, seeing you are members of
Christ's body and partakers of such gifts, this I urge upon your
consciences, and bear witness to as your duty in the Lord's name, and by
virtue of the authority I have derived from him." Consider,
I. The more general
exhortation to purity and holiness of heart and life.
1. It begins thus, "That
you henceforth walk not as other Gentiles walk--that for the time to
come you do not live, and behave yourselves, as ignorant and unconverted
heathens do, who are wholly guided by an understanding employed about vain
things, their idols and their worldly possessions, things which are no way
profitable to their souls, and which will deceive their expectations."
Converted Gentiles must not live as unconverted Gentiles do. Though they
live among them, they must not live like them. Here,
(1.) The apostle takes
occasion to describe the wickedness of the Gentile world, out of which
regenerate Christians were snatched as brands out of the burning. [1.] Their
understandings were darkened, v. 18. They were void of all
saving knowledge; yea, ignorant of many things concerning God which the
light of nature might have taught them. They sat in darkness, and they loved
it rather than light: and by their ignorance they were alienated from the
life of God. They were estranged from, and had a dislike and aversion
to, a life of holiness, which is not only that way of life which God
requires and approves, and by which we live to him, but which resembles God
himself, in his purity, righteousness, truth, and goodness. Their wilful
ignorance was the cause of their estrangement from this life of God, which
begins in light and knowledge. Gross and affected ignorance is destructive
to religion and godliness. And what was the cause of their being thus
ignorant? It was because of the blindness or the hardness of their
heart. It was not because God did not make himself known to them by his
works, but because they would not admit the instructive rays of the divine
light. They were ignorant because they would be so. Their ignorance
proceeded from their obstinacy and the hardness of their hearts, their
resisting the light and rejecting all the means of illumination and
knowledge. [2.] Their consciences were debauched and seared: Who being
past feeling, v. 19. They had no sense of their sin, nor of the
misery and danger of their case by means of it; whereupon they gave
themselves over unto lasciviousness. They indulged themselves in their
filthy lusts; and, yielding themselves up to the dominion of these, they
became the slaves and drudges of sin and the devil, working all
uncleanness with greediness. They made it their common practice to
commit all sorts of uncleanness, and even the most unnatural and monstrous
sins, and that with insatiable desires. Observe, When men's consciences are
once seared, there are no bounds to their sins. When they set their hearts
upon the gratification of their lusts, what can be expected but the most
abominable sensuality and lewdness, and that their horrid enormities will
abound? This was the character of the Gentiles; but,
(2.) These Christians must
distinguish themselves from such Gentiles: You have not so learned
Christ, v. 20. It may be read, But you not so; you have
learned Christ. Those who have learned Christ are saved from the
darkness and defilement which others lie under; and, as they know more, they
are obliged to live in a better manner than others. It is a good argument
against sin that we have not so learned Christ. Learn Christ! Is Christ a
book, a lesson, a way, a trade? The meaning is, "You have not so
learned Christianity--the doctrines of Christ and the rules of life
prescribed by him. Not so as to do as others do. If so be, or since, that
you have heard him (v. 21), have heard his doctrine preached by
us, and have been taught by him, inwardly and effectually, by his
Spirit." Christ is the lesson; we must learn Christ: and Christ is the
teacher; we are taught by him. As the truth is in Jesus. This may be
understood two ways: either, "You have been taught the real truth, as
held forth by Christ himself, both in his doctrine and in his life." Or
thus, "The truth has made such an impression on your hearts, in your
measure, as it did upon the heart of Jesus." The truth of Christ then
appears in its beauty and power, when it appears as in Jesus.
2. Another branch of the
general exhortation follows in those words, That you put off, concerning
the former conversation, the old man, &c., v. 22-24.
"This is a great part of the doctrine which has been taught you, and
which you have learned." Here the apostle expresses himself in
metaphors taken from garments. The principles, habits, and dispositions of
the soul must be changed, before there can be a saving change of the life.
There must be sanctification, which consists of these two things:-- (1.) The
old man must be put off. The corrupt nature is called a man, because, like
the human body, it consists of divers parts, mutually supporting and
strengthening one another. It is the old man, as old Adam, from whom we
derive it. It is bred in the bone, and we brought it into the world with us.
It is subtle as the old man; but in all God's saints decaying and withering
as an old man, and ready to pass away. It is said to be corrupt; for sin in
the soul is the corruption of its faculties: and, where it is not mortified,
it grows daily worse and worse, and so tends to destruction. According to
the deceitful lusts. Sinful inclinations and desires are deceitful
lusts: they promise men happiness, but render them more miserable, and if
not subdued and mortified betray them into destruction. These therefore must
be put off as an old garment that we should be ashamed to be seen in: they
must be subdued and mortified. These lusts prevailed against them in their former
conversation, that is, during their state of unregeneracy and
heathenism. (2.) The new man must be put on. It is not enough to shake off
corrupt principles, but we must be actuated by gracious ones. We must
embrace them, espouse them, and get them written on our hearts: it is not
enough to cease to do evil, but we must learn to do well. "Be
renewed in the spirit of your mind (v. 23); that is, use the
proper and prescribed means in order to have the mind, which is a spirit,
renewed more and more." And that you put on the new man, v.
24. By the new man is meant the new nature, the new creature, which is
actuated by a new principle, even regenerating grace, enabling a man to lead
a new life, that life of righteousness and holiness which Christianity
requires. This new man is created, or produced out of confusion and
emptiness, by God's almighty power, whose workmanship it is, truly excellent
and beautiful. After God, in imitation of him, and in conformity to
that grand exemplar and pattern. The loss of God's image upon the soul was
both the sinfulness and misery of man's fallen state; and that resemblance
which it bears to God is the beauty, the glory, and the happiness, of the
new creature. In righteousness towards men, including all the duties
of the second table; and in holiness towards God, signifying a
sincere obedience to the commands of the first table; true holiness
in opposition to the outward and ceremonial holiness of the Jews. We are
said to put on this new man when, in the use of all God's appointed means,
we are endeavouring after this divine nature, this new creature. This is the
more general exhortation to purity and holiness of heart and life.
II. The apostle proceeds
to some things more particular. Because generals are not so apt to affect,
we are told what are those particular limbs of the old man that must be
mortified, those filthy rags of the old nature that must be put off, and
what are the peculiar ornaments of the new man wherewith we should adorn our
Christian profession. 1. Take heed of lying, and be ever careful to speak
the truth (v. 25): "Wherefore, since you have been so
well instructed in your duty, and are under such obligations to discharge
it, let it appear, in your future behaviour and conduct, that there is a
great and real change wrought in you, particularly by putting away lying."
Of this sin the heathen were very guilty, affirming that a profitable lie
was better than a hurtful truth; and therefore the apostle exhorts them to
cease from lying, from every thing that is contrary to truth. This is a part
of the old man that must be put off; and that branch of the new man that
must be put on in opposition to it is speaking the truth in all our
converse with others. It is the character of God's people that they are children
who will not lie, who dare not lie, who hate and abhor lying. All who
have grace make conscience of speaking the truth, and would not tell a
deliberate lie for the greatest gain and benefit to themselves. The reason
here given for veracity is, We are members one of another. Truth is a
debt we owe to one another; and, if we love one another, we shall not
deceive nor lie one to another. We belong to the same society or body, which
falsehood or lying tends to dissolve; and therefore we should avoid it, and
speak truth. Observe, Lying is a very great sin, a peculiar violation of the
obligations which Christians are under, and very injurious and hurtful to
Christian society. 2. "Take heed of anger and ungoverned passions. Be
you angry, and sin not," v. 26. This is borrowed from the
LXX. translation of Ps. iv. 4, where we render it, Stand in awe, and sin
not. Here is an easy concession; for as such we should consider it,
rather than as a command. Be you angry. This we are apt enough to be,
God knows: but we find it difficult enough to observe the restriction, and
sin not. "If you have a just occasion to be angry at any time, see
that it be without sin; and therefore take heed of excess in your
anger." If we would be angry and not sin (says one), we must be angry
at nothing but sin; and we should be more jealous for the glory of God than
for any interest or reputation of our own. One great and common sin in anger
is to suffer it to burn into wrath, and then to let it rest; and therefore
we are here cautioned against that. "If you have been provoked and have
had your spirits greatly discomposed, and if you have bitterly resented any
affront that has been offered, before night calm and quiet your spirits, be
reconciled to the offender, and let all be well again: Let not the sun go
down upon your wrath. If it burn into wrath and bitterness of spirit, O
see to it that you suppress it speedily." Observe, Though anger in
itself is not sinful, yet there is the upmost danger of its becoming so if
it be not carefully watched and speedily suppressed. And therefore, though
anger may come into the bosom of a wise man, it rests only in the
bosom of fools. Neither give place to the devil, v. 27. Those who
persevere in sinful anger and in wrath let the devil into their hearts, and
suffer him to gain upon them, till he bring them to malice, mischievous
machinations, &c. "Neither give place to the calumniator, or
the false accuser" (so some read the words); that is, "let your
ears be deaf to whisperers, talebearers, and slanderers." 3. We are
here warned against the sin of stealing, the breach of the eighth
commandment, and advised to honest industry and to beneficence: Let his
that stole steal no more, v. 28. It is a caution against all
manner of wrong-doing, by force or fraud. "Let those of you who, in the
time of your gentilism, have been guilty of this enormity, be no longer
guilty of it." But we must not only take heed of the sin, but
conscientiously abound in the opposite duty: not only not steal, but
rather let him labour, working with his hands the thing that is good.
Idleness makes thieves. So Chrysostom, To gar
kleptein argiaV estin.--Stealing is the effect
of idleness. Those who will not work, and who are ashamed to beg, expose
themselves greatly to temptations to thievery. Men should therefore be
diligent and industrious, not in any unlawful way, but in some honest
calling: Working the thing which is good. Industry, in some honest
way, will keep people out of temptation of doing wrong. But there is another
reason why men ought to be industrious, namely, that they may be capable of
doing some good, as well as that they may be preserved from temptation: That
he may have to give to him that needeth. They must labour not only that
they may live themselves, and live honestly, but they may distribute for
supplying the wants of others. Observe, Even those who get their living by
their labour should be charitable out of their little to those who are
disabled for labour. So necessary and incumbent a duty is it to be
charitable to the poor that even labourers and servants, and those who have
but little for themselves, must cast their mite into the treasury. God must
have his dues and the poor are his receivers. Observe further, Those alms
that are likely to be acceptable to God must not be the produce of
unrighteousness and robbery, but of honesty and industry. God hates
robbery for burnt-offerings. 4. We are here warned against corrupt
communication; and directed to that which is useful and edifying, v.
29. Filthy and unclean words and discourse are poisonous and infectious, as
putrid rotten meat: they proceed from and prove a great deal of corruption
in the heart of the speaker, and tend to corrupt the minds and manners of
others who hear them; and therefore Christians should beware of all such
discourse. It may be taken in general for all that which provokes the lusts
and passions of others. We must not only put off corrupt communications, but
put on that which is good to the use of edifying. The great use of
speech is to edify those with whom we converse. Christians should endeavour
to promote a useful conversation: that it may minister grace unto the
hearers; that it may be good for, and acceptable to, the hearers, in the
way of information, counsel, pertinent reproof, or the like. Observe, It is
the great duty of Christians to take care that they offend not with their
lips, and that they improve discourse and converse, as much as may be, for
the good of others. 5. Here is another caution against wrath and anger, with
further advice to mutual love and kindly dispositions towards each other, v.
31, 32. By bitterness, wrath, and anger, are meant violent
inward resentment and displeasure against others: and, by clamour,
big words, loud threatenings, and other intemperate speeches, by which
bitterness, wrath, and anger, vent themselves. Christians should not
entertain these vile passions in their hearts not be clamorous with their
tongues. Evil speaking signifies all railing, reviling, and
reproachful speeches, against such as we are angry with. And by malice
we are to understand that rooted anger which prompts men to design and to do
mischief to others. The contrary to all this follows: Be you kind one to
another. This implies the principle of love in the heart, and the
outward expressions of it, in an affable, humble, courteous behaviour. It
becomes the disciples of Jesus to be kind one to another, as those who have
learned, and would teach, the art of obliging. Tender-hearted; that
is, merciful, and having tender sense of the distresses and sufferings of
others, so as to be quickly moved to compassion and pity. Forgiving one
another. Occasions of difference will happen among Christ's disciples;
and therefore they must be placable, and ready to forgive, therein
resembling God himself, who for Christ's sake hath forgiven them, and
that more than they can forgive one another. Note, With God there is
forgiveness; and he forgives sin for the sake of Jesus Christ, and on
account of that atonement which he has made to divine justice. Note again,
Those who are forgiven of God should be of a forgiving spirit, and should
forgive even as God forgives, sincerely and heartily, readily and
cheerfully, universally and for ever, upon the sinner's sincere repentance,
as remembering that they pray, Forgive us our trespasses, as we forgive
those who trespass against us. Now we may observe concerning all these
particulars that the apostle has insisted on that they belong to the second
table, whence Christians should learn the strict obligations they are under
to the duties of the second table, and that he who does not conscientiously
discharge them can never fear nor love God in truth and in sincerity,
whatever he may pretend to.
In the midst of these
exhortations and cautions the apostle interposes that general one, And
grieve not the Holy Spirit of God, v. 30. By looking to what
precedes, and to what follows, we may see what it is that grieves the Spirit
of God. In the previous verses it is intimated that all lewdness and
filthiness, lying, and corrupt communications that stir up filthy appetites
and lusts, grieve the Spirit of God. In what follows it is intimated that
those corrupt passions of bitterness, and wrath, and anger, and clamour, and
evil speaking, and malice, grieve this good Spirit. By this we are not to
understand that this blessed Being could properly be grieved or vexed as we
are; but the design of the exhortation is that we act not towards him in
such a manner as is wont to be grievous and disquieting to our
fellow-creatures: we must not do that which is contrary to his holy nature
and his will; we must not refuse to hearken to his counsels, nor rebel
against his government, which things would provoke him to act towards us as
men are wont to do towards those with whom they are displeased and grieved,
withdrawing themselves and their wonted kindness from such, and abandoning
them to their enemies. O provoke not the blessed Spirit of God to withdraw
his presence and his gracious influences from you! It is a good reason why
we should not grieve him that by him we are sealed unto the day of
redemption. There is to be a day of redemption; the body is to be
redeemed from the power of the grave at the resurrection-day, and then God's
people will be delivered from all the effects of sin, as well as from all
sin and misery, which they are not till rescued out of the grave: and then
their full and complete happiness commences. All true believers are sealed
to that day. God has distinguished them from others, having set his mark
upon them; and he gives them the earnest and assurance of a joyful and
glorious resurrection; and the Spirit of God is the seal. Wherever that
blessed Spirit is as a sanctifier, he is the earnest of all the joys and
glories of the redemption-day; and we should be undone should God take away
his Holy Spirit from us.
