Chapter 12
The apostle, having at large cleared
and confirmed the prime fundamental doctrines of Christianity, comes in the
next place to press the principal duties. We mistake our religion if we look
upon it only as a system of notions and a guide to speculation. No, it is a
practical religion, that tends to the right ordering of the conversation. It is
designed not only to inform our judgments, but to reform our hearts and lives.
From the method of the apostle’s writing in this, as in some other of the
epistles (as from the management of the principal ministers of state in
Christ’s kingdom) the stewards of the mysteries of God may take direction how
to divide the word of truth: not to press duty abstracted from privilege, nor
privilege abstracted from duty; but let both go together, with a complicated
design, they will greatly promote and befriend each other. The duties are drawn
from the privileges, by way of inference. The foundation of Christian practice
must be laid in Christian knowledge and faith. We must first understand how we
receive Christ Jesus the Lord, and then we shall know the better how to walk in
him. There is a great deal of duty prescribed in this chapter. The exhortations
are short and pithy, briefly summing up what is good, and what the Lord our God
in Christ requires of us. It is an abridgment of the Christian directory, an
excellent collection of rules for the right ordering of the conversation, as
becomes the gospel. It is joined to the foregoing discourse by the word
"therefore.’’ It is the practical application of doctrinal truths that is
the life of preaching. He had been discoursing at large of justification by
faith, and of the riches of free grace, and the pledges and assurances we have
of the glory that is to be revealed. Hence carnal libertines would be apt to
infer."Therefore we may live as we list, and walk in the way of our hearts
and the sight of our eyes.’’ Now this does not follow; the faith that justifies
is a faith that "works by love.’’ And there is no other way to heaven but
the way of holiness and obedience. Therefore what God hath joined together let
no man put asunder. The particular exhortations of this chapter are reducible
to the three principal heads of Christian duty: our duty to God t ourselves,
and to our brother. The grace of God teaches us, in general, to live
"godly, soberly, and righteously;’’ and to deny all that which is contrary
hereunto. Now this chapter will give us to understand what godliness, sobriety,
and righteousness, are though somewhat intermixed.
Verses 1 - 21
We may
observe here, according to the scheme mentioned in the contents, the apostle’s
exhortations,
I.
Concerning our duty to God, We see what is godliness.
1. It is to
surrender ourselves to God, and so to lay a good foundation. We must first give
our own selves unto the Lord, 2 Co. 8:5. This is here pressed as the spring of
all duty and obedience, v. 1, 2. Man consists of body and soul, Gen. 2:7; Eccl.
12:7.
(1.) The body
must be presented to him, v. 1. The body is for the Lord, and the Lord for
the body, 1 Co. 6:13, 14. The exhortation is here introduced very
pathetically: I beseech you, brethren. Though he was a great apostle,
yet he calls the meanest Christians brethren, a term of affection and
concern. He uses entreaty; this is the gospel way: As though God did beseech
you by us, 2 Co. 5:20. Though he might with authority command, yet for
love’s sake he rather beseeches, Philem. 8, 9. The poor useth entreaty,
Prov. 18:23. This is to insinuate the exhortation, that it might come with the
more pleasing power. Many are sooner wrought upon if they be accosted kindly,
are more easily led than driven. Now observe,
[1.] The
duty pressed-to present our bodies a living sacrifice, alluding to the
sacrifices under the law, which were presented or set before God at the altar,
ready to be offered to him. Your bodies—your whole selves; so expressed
because under the law the bodies of beasts were offered in sacrifice, 1 Co.
6:20. Our bodies and spirits are intended. The offering was sacrificed by the
priest, but presented by the offerer, who transferred to God all his right,
title, and interest in it, by laying his hand on the head of it. Sacrifice is
here taken for whatsoever is by God’s own appointment dedicated to himself; see
1 Pt. 2:5. We are temple, priest, and sacrifice, as Christ was in his peculiar
sacrificing. There were sacrifices of atonement and sacrifices of
acknowledgment. Christ, who was once offered to bear the sins of many, is the
only sacrifice of atonement; but our persons and performances, tendered to God
through Christ our priest, are as sacrifices of acknowledgment to the honour of
God. Presenting them denotes a voluntary act, done by virtue of that absolute
despotic power which the will has over the body and all the members of it. It
must be a free-will offering. Your bodies; not your beasts. Those legal
offerings, as they had their power from Christ, so they had their period in
Christ. The presenting of the body to God implies not only the avoiding of the
sins that are committed with or against the body, but the using of the body as
a servant of the soul in the service of God. It is to glorify God with our
bodies (1. Cor. 6:20), to engage our bodies in the duties of immediate
worship, and in a diligent attendance to our particular callings, and be
willing to suffer for God with our bodies, when we are called to it. It is to
yield the members of our bodies as instruments of righteousness, ch. 6:13.
Though bodily exercise alone profits little, yet in its place it is a proof and
product of the dedication of our souls to God. First, Present them a
living sacrifice; not killed, as the sacrifices under the law. A Christian
makes his body a sacrifice to God, though he does not give it to be burned. A
body sincerely devoted to God is a living sacrifice. A living sacrifice, by way
of allusion-that which was dead of itself might not be eaten, much less
sacrificed, Deu. 14:21; and by ways of opposition—"The sacrifice was to be
slain, but you may be sacrificed, and yet live on’’—an unbloody sacrifice. The
barbarous heathen sacrificed their children to their idol-gods, not living, but
slain sacrifices: but God will have mercy, and not such sacrifice, though life
is forfeited to him. A living sacrifice, that is, inspired with the
spiritual life of the soul. It is Christ living in the soul by faith that makes
the body a living sacrifice, Gal. 2:20. Holy love kindles the sacrifices, puts
life into the duties; see ch. 6:13. Alive, that is, to God, v. 11. Secondly,
They must be holy. There is a relative holiness in every sacrifice, as
dedicated to God. But, besides this, there must be that real holiness which
consists in an entire rectitude of heart and life, by which we are conformed in
both to the nature and will of God: even our bodies must not be made the
instruments of sin and uncleanness, but set apart for God, and put to holy
uses, as the vessels of the tabernacle were holy, being devoted to God’s
service. It is the soul that is the proper subject of holiness; but a
sanctified soul communicates a holiness to the body it actuates and animates.
That is holy which is according to the will of God; when the bodily actions are
no, the body is holy. They are the temples of the Holy Ghost, 1 Co.
6:19. Possess the body in sanctification, 1 Th. 4:4, 5.
[2.] The
arguments to enforce this, which are three:—First, Consider the mercies
of God: I beseech you by the mercies of God. An affectionate
obtestation, and which should melt us into a compliance: dia
toµn oiktirmoµn tou Theou. This is
an argument most sweetly cogent. There is the mercy that is in God and the
mercy that is from God-mercy in the spring and mercy in the streams: both are
included here; but especially gospel-mercies (mentioned ch. 11), the
transferring of what the Jews forfeited and lost by their unbelief unto us
Gentiles (Eph. 3:4 endash 6): the sure mercies of David, Isa. 55:3. God is a
merciful God, therefore let us present our bodies to him; he will be sure to
use them kindly, and knows how to consider the frames of them, for he is of
infinite compassion. We receive from him every day the fruits of his mercy,
particularly mercy to our bodies: he made them, he maintains them, he bought
them, he has put a great dignity upon them. It is of the Lord’s mercies that we
are not consumed, that our souls are held in life; and the greatest mercy of
all is that Christ hath made not his body only, but his soul, an offering for
sin, that he gave himself for us and gives himself to us. Now surely we cannot
but be studying what we shall render to the Lord for all this. And what shall
we render? Let us render ourselves as an acknowledgment of all these
favours-all we are, all we have, all we can do; and, after all, it is but very
poor returns for very rich receivings: and yet, because it is what we have, Secondly,
It is acceptable to God. The great end we should all labour after is to
be accepted of the Lord (2 Co. 5:9), to have him well-pleased with our persons
and performances. Now these living sacrifices are acceptable to God; while the
sacrifices of the wicked, though fat and costly, are an abomination to the
Lord. It is God’s great condescension that he will vouchsafe to accept of any
thing in us; and we can desire no more to make us happy; and, if the presenting
of ourselves will but please him, we may easily conclude that we cannot bestow
ourselves better. Thirdly, It is our reasonable service. There is
an act of reason in it; for it is the soul that presents the body. Blind
devotion, that has ignorance for the mother and nurse of it, is fit to be paid
only to those dunghill-gods that have eyes and see not. Our God must be served
in the spirit and with the understanding. There is all the reason in the world
for it, and no good reason can possibly be produced against it. Come now,
and let us reason together, Isa. 1:18. God does not impose upon us any
thing hard or unreasonable, but that which is altogether agreeable to the
principles of right reason. Teµn logikeµn latreian
hymoµn—your service according to the
word; so it may be read. The word of God does not leave out the body in
holy worship. That service only is acceptable to God which is according to the
written word. It must be gospel worship, spiritual worship. That is a
reasonable service which we are able and ready to give a reason for, in which
we understand ourselves. God deals with us as with rational creatures, and will
have us so to deal with him. Thus must the body be presented to God.
(2.) The
mind must be renewed for him. This is pressed (v. 2): "Be you
transformed by the renewing of your mind; see to it that there be a saving
change wrought in you, and that it be carried on.’’ Conversion and
sanctification are the renewing of the mind, a change not of the substance, but
of the qualities of the soul. It is the same with making a new heart and a new
spirit-new dispositions and inclinations, new sympathies and antipathies; the
understanding enlightened, the conscience softened, the thoughts rectified; the
will bowed to the will of God, and the affections made spiritual and heavenly:
so that the man is not what he was-old things are passed away, all things are
become new; he acts from new principles, by new rules, with new designs. The
mind is the acting ruling part of us; so that the renewing of the mind is the
renewing of the whole man, for out of it are the issues of life, Prov.
4:23. The progress of sanctification, dying to sin more and more and living to
righteousness more and more, is the carrying on of this renewing work, till it
be perfected in glory. This is called the transforming of us; it is like
putting on a new shape and figure. Metamorphousthe—Be you metamorphosed. The transfiguration of Christ
is expressed by this word (Mt. 17:2), when he put on a heavenly glory, which
made his face to shine like the sun; and the same word is used 2 Co. 3:18,
where we are said to be changed into the same image from glory to glory.
This transformation is here pressed as a duty; not that we can work such a
change ourselves: we could as soon make a new world as make a new heart by any
power of our own; it is God’s work, Eze. 11:19; 36:26, 27. But be you
transformed, that is, "use the means which God hath appointed and
ordained for it.’’ It is God that turns us, and then we are turned; but we must
frame our doings to turn, Hos. 5:4. "Lay your souls under the
changing transforming influences of the blessed Spirit; seek unto God for grace
in the use of all the means of grace.’’ Though the new man be created of God,
yet we must put it on (Eph. 4:24), and be pressing forward towards perfection.
Now in this verse we may further observe,
[1.] What
is the great enemy to this renewing, which we must avoid; and that is,
conformity to this world: Be not conformed to this world. All the
disciples and followers of the Lord Jesus must be nonconformists to this world.
Meµ syscheµmatizesthe—Do
not fashion yourselves according to the world. We must not conform to the
things of the world; they are mutable, and the fashion of them is passing away.
Do not conform either to the lusts of the flesh or the lusts of the eye. We
must not conform to the men of the world, of that world which lies in
wickedness, not walk according to the course of this world (Eph. 2:2);
that is, we must not follow a multitude to do evil, Ex. 23:2. If sinners entice
us, we must not consent to them, but in our places witness against them. Nay,
even in things indifferent, and which are not in themselves sinful, we must so
far not conform to the custom and way of the world as not to act by the world’s
dictates as our chief rule, nor to aim at the world’s favours as our highest
end. True Christianity consists much in a sober singularity. Yet we must take
heed of the extreme of affected rudeness and moroseness, which some run into.
In civil things, the light of nature and the custom of nations are intended for
our guidance; and the rule of the gospel in those cases is a rule of direction,
not a rule of contrariety.
[2.] What
is the great effect of this renewing, which we must labour after: That you
may prove what is that good, and acceptable, and perfect will of God. by
the will of God here we are to understand his revealed will concerning our
duty, what the Lord our God requires of us. This is the will of God in general,
even our sanctification, that will which we pray may be done by us as it is
done by the angels; especially his will as it is revealed in the New Testament,
where he hath in these last days spoken to us by his Son. First, The
will of God is good, and acceptable, and perfect; three excellent
properties of a law. It is good (Mic. 6:8); it is exactly consonant to the
eternal reason of good and evil. It is good in itself. It is good for us. Some
think the evangelical law is here called good, in distinction from the
ceremonial law, which consisted of statutes that were not good, Eze.
20:25. It is acceptable, it is pleasing to God; that and that only is so which
is prescribed by him. The only way to attain his favour as the end is to
conform to his will as the rule. It is perfect, to which nothing can be added.
The revealed will of God is a sufficient rule of faith and practice, containing
all things which tend to the perfection of the man of God, to furnish us
thoroughly to every good work, 2 Tim. 3:16, 17. Secondly, That it
concerns Christians to prove what is that will of God which is good, and
acceptable, and perfect; that is, to know it with judgment and approbation, to
know it experimentally, to know the excellency of the will of God by the
experience of a conformity to it. It is to approve things that are excellent
(Phil. 1:10); it is dokimazein (the same word that is used here) to try things that
differ, in doubtful cases readily to apprehend what the will of God is and to
close in with it. It is to be of quick understanding in the fear of the
Lord, Isa. 11:3. Thirdly, That those are best able to prove what is
the good, and acceptable, and perfect will of God, who are transformed by the
renewing of their mind. A living principle of grace is in the soul, as far as
it prevails, an unbiassed unprejudiced judgment concerning the things of God.
It disposes the soul to receive and entertain the revelations of the divine
will. The promise is (Jn. 7:17), If any man will do his will, he shall know
of the doctrine. A good wit can dispute and distinguish about the will of
God; while an honest, humble heart, that has spiritual senses exercised, and is
delivered into the mould of the word, loves it, and practises it, and has the
relish and savour of it. Thus to be godly is to surrender ourselves to God.
2. When
this is done, to serve him in all manner of gospel obedience. Some hints of
this we have here (v. 11, 12), Serving the Lord. Wherefore do we present
ourselves to him, but that we may serve him? Acts 27:23, Whose I am; and
then it follows, whom I serve. To be religious is to serve God. How?
(1.) We must make a business of it, and not be slothful in that business. Not
slothful in business. There is the business of the world, that of our
particular calling, in which we must not be slothful, 1 Th. 4:11. But this
seems to be meant of the business of serving the Lord, our Father’s business,
Lu. 2:49. Those that would approve themselves Christians indeed must make
religion their business-must choose it, and learn it, and give themselves to
it; they must love it, and employ themselves in it, and abide by it, as their
great and main business. And, having made it our business, we must not be
slothful in it: not desire our own ease, and consult that, when it comes in
competition with our duty. We must not drive on slowly in religion. Slothful
servants will be reckoned with us wicked servants. (2.) We must be fervent
in spirit, serving the Lord. God must be served with the spirit (ch. 1:9;
Jn. 4:24), under the influences of the Holy Spirit. Whatever we do in religion
it is pleasing to God no further than it is done with our spirits wrought upon
by the Spirit of God. And there must be fervency in the spirit-a holy zeal, and
warmth, and ardency of affection in all we do, as those that love God not only
with the heart and soul, but with all our hearts, and with all our souls. This
is the holy fire that kindles the sacrifice, and carries it up to heaven, an
offering of a sweet-smelling savour.—Serving the Lord. Toµ
kairoµ douleuontes (so some copies read it), serving
the time, that is, improving your opportunities and making the best of
them, complying with the present seasons of grace. (3.) Rejoicing in hope.
God is worshipped and honoured by our hope and trust in him, especially when we
rejoice in that hope, take a complacency in that confidence, which argues a
great assurance of the reality and a great esteem of the excellency of the good
hoped for. (4.) Patient in tribulation. Thus also God is served, not
only by working for him when he calls us to work, but by sitting still quietly
when he calls us to suffer. Patience for God’s sake, and with an eye to his
will and glory, is true piety. Observe, Those that rejoice in hope are likely
to be patient in tribulation. It is a believing prospect of the joy set before
us that bears up the spirit under all outward pressure. (5.) Continuing
instant in prayer. Prayer is a friend to hope and patience, and we do in it
serve the Lord. Proskarterountes. It signifies both fervency and perseverance in prayer. We
should not be cold in the duty, nor soon weary of it, Lu. 18:1; 1 Th. 5:17;
Eph. 6:18; Col. 4:2. This is our duty which immediately respects God.
II. Concerning our duty which respects ourselves; this is sobriety.
1. A sober
opinion of ourselves, v. 3. It is ushered in with a solemn preface: I say,
through the grace given unto me: the grace f wisdom, by which he understood
the necessity and excellency of this duty; the grace of apostleship, by which
he had authority to press and enjoin it. "I say it, who am commissioned to
say it, in God’s name. I say it, and it is not for you to gainsay it.’’ It is
said to every one of us, one as well as another. Pride is a sin that is bred in
the bone of all of us, and we have therefore each of us need to be cautioned
and armed against it.—Not to think of himself more highly than he ought to
think. We must take heed of having too great an opinion of ourselves, or
putting too high a valuation upon our own judgments, abilities, persons,
performances. We must not be self-conceited, nor esteem too much our own wisdom
and other attainments, not think ourselves to be something, Gal. 6:3. There is
a high thought of ourselves which we may and must have to think ourselves too
good to be the slaves of sin and drudges to this world. But, on the other hand,
we should think soberly, that is, we must have a low and modest opinion of
ourselves and our own abilities, our gifts and graces, according to what we
have received from God, and not otherwise. We must not be confident and hot in
matters of doubtful disputation; not stretch ourselves beyond our line; not
judge and censure those that differ from us; not desire to make a fair show in
the flesh. These and the like are the fruits of a sober opinion of ourselves.
The words will bear yet another sense agreeable enough. Of himself is
not in the original; therefore it may be read, That no man be wise above
what he ought to be wise, but be wise unto sobriety. We must not exercise
ourselves in things too high for us (Ps. 131:1, 2), not intrude into those
things which we have not seen (Col. 2:18), those secret things which belong not
to us (Deu. 29:29), not covet to be wise above what is written. There is a
knowledge that puffs up, which reaches after forbidden fruit. We must take heed
of this, and labour after that knowledge which tends to sobriety, to the
rectifying of the heart and the reforming of the life. Some understand it of
the sobriety which keeps us in our own place and station, from intruding into
the gifts and offices of others. See an instance of this sober modest care in the
exercise of the greatest spiritual gifts, 2 Co. 10:13 endash 15. To this head
refers also that exhortation (v. 16), Be not wise in your own conceits.
It is good to be wise, but it is bad to think ourselves so; for there is more
hope of a fool than of him that is wise in his own eyes. It was an excellent
thing for Moses to have his face shine and not know it. Now the reasons why we
must have such a sober opinion of ourselves, our own abilities and attainments,
are these:—
(1.)
Because whatever we have that is good, God hath dealt it to us; every
good and perfect gift comes from above, James 1:17. What have we that we
have not received? And, if we have received it, why then do we boast? 1 Co.
4:7. The best and most useful man in the world is no more, no better, than what
the free grace of God makes him every day. When we are thinking of ourselves,
we must remember to think not how we attained, as though our might and the
power of our hand had gotten us these gifts; but think how kind God hath been
to us, for it is he that gives us power to do any thing that is good, and in
him is all our sufficiency.
(2.)
Because God deals out his gifts in a certain measure: According to the
measure of faith. Observe, The measure of spiritual gifts he calls the
measure of faith, for this is the radical grace. What we have and do that is
good is so far right and acceptable as it is founded in faith, and flows from
faith, and no further. Now faith, and other spiritual gifts with it, are dealt
by measure, according as Infinite Wisdom sees meet for us. Christ had the
Spirit given him without measure, Jn. 3:34. But the saints have it by measure;
see Eph. 4:7. Christ, who had gifts without measure, was meek and lowly; and
shall we, that are stinted, be proud and self-conceited?
(3.) Because
God has dealt out gifts to others as well as to us: Dealt to every man.
Had we the monopoly of the Spirit, or a patent to be sole proprietors of
spiritual gifts, there might be some pretence for this conceitedness of
ourselves; but others have their share as well as we. God is a common Father,
and Christ a common root, to all the saints, who all drive virtue from him; and
therefore it ill becomes us to lift up ourselves, and to despise others, as if
we only were the people in favour with heaven, and wisdom should die with us.
This reasoning he illustrates by a comparison taken from the members of the
natural body (as 1 Co. 12:12; Eph. 4:16): As we have many members in one
body, etc., v. 4, 5. Here observe, [1.] All the saints make up one body in
Christ, who is the head of the body, and the common centre of their unity.
Believers lie not in the world as a confused disorderly heap, but are organized
and knit together, as they are united to one common head, and actuated and
animated by one common Spirit. [2.] Particular believers are members of this
body, constituent parts, which speak them less than the whole, and in relation
to the whole, deriving life and spirits from the head. Some members in the body
are bigger and more useful than others, and each receives spirits from the head
according to its proportion. if the little finger should receive as much
nourishment as the leg, how unseemly and prejudicial would it be! We must
remember that we are not the whole; we think above what is meet if we think so;
we are but parts and members. [3.] All the members have not the same office
(v. 4), but each hath its respective place and work assigned it. The office of
the eye is to see, the office of the hand is to work, etc. So in the mystical
body, some are qualified for, and called to, one sort of work; others are, in
like manner, fitted for, and called to, another sort of work. Magistrates,
ministers, people, in a Christian commonwealth, have their several offices, and
must not intrude one upon another, nor clash in the discharge of their several
offices. [4.] Each member hath its place and office, for the good and benefit
of the whole, and of every other member. We are not only members of Christ, but
we are members one of another, v. 5. We stand in relation one to
another; we are engaged to do all the good we can one to another, and to act in
conjunction for the common benefit. See this illustrated at large, 1 Co. 12:14,
etc. Therefore we must not be puffed up with a conceit of our own attainments,
because, whatever we have, as we received it, so we received it not for
ourselves, but for the good of others.
2. A sober
use of the gifts that God hath given us. As we must not on the one hand be
proud of our talents, so on the other hand we must not bury them. Take heed
lest, under a pretence of humility and self-denial, we be slothful in laying
out ourselves for the good of others. We must not say, "I am nothing,
therefore I will sit still, and do nothing;’’ but, "I am nothing in
myself, and therefore I will lay out myself to the utmost in the strength of
the grace of Christ.’’ He specifies the ecclesiastical offices appointed in
particular churches, in the discharge of which each must study to do his own
duty, for the preserving of order and the promotion of edification in the
church, each knowing his place and fulfilling it. Having then gifts. The
following induction of particulars supplies the sense of this general. Having
gifts, let us use them. Authority and ability for the ministerial work are
the gift of God.—Gifts differing. The immediate design is different,
though the ultimate tendency of all is the same. According to the grace,
charismata kata teµn charin. The free grace of God is the spring and original of all the
gifts that are given to men. It is grace that appoints the office, qualifies
and inclines the person, works both to will and to do. There were in the
primitive church extraordinary gifts of tongues, of discerning, of healing; but
he speaks here of those that are ordinary. Compare 1 Co. 12:4; 1 Tim. 4:14; 1
Pt. 4:10. Seven particular gifts he specifies (v. 6 endash 8), which seem to be
meant of so many distinct offices, used by the prudential constitution of many
of the primitive churches, especially the larger. There are two general ones
here expressed by prophesying and ministering, the former the work of the
bishops, the latter the work of the deacons, which were the only two standing
officers, Phil. 1:1. But the particular work belonging to each of these might
be, and it should seem was, divided and allotted by common consent and
agreement, that it might be done the more effectually, because that which is
every body’s work is nobody’s work, and he despatches his business best that is
vir unius negotii—a man of one business. Thus David sorted the Levites
(1 Chr. 23:4, 5), and in this wisdom is profitable to direct. The five latter
will therefore be reduced to the two former.
(1.) Prophecy.
Whether prophecy, let us prophesy according to the proportion of faith. It
is not meant of the extraordinary gifts of foretelling things to come, but the
ordinary office of preaching the word: so prophesying is taken, 1 Co.
14:1 endash 3, etc.; 11:4; 1 Th. 5:20. The work of the Old-Testament prophets
was not only to foretel future things, but to warn the people concerning sin
and duty, and to be their remembrancers concerning that which they knew before.
And thus gospel preachers are prophets, and do indeed, as far as the revelation
of the word goes, foretel things to come. Preaching refers to the eternal
condition of the children of men, points directly at a future state. Now those
that preach the word must do it according to the proportion of faith—kata
teµn analogian teµs pisteoµs,
that is, [1.] As to the manner of our prophesying, it must be according to the
proportion of the grace of faith. He had spoken (v. 3) of the measure of faith
dealt to every man. Let him that preaches set all the faith he hath on work, to
impress the truths he preaches upon his own heart in the first place. As people
cannot hear well, so ministers cannot preach well, without faith. First believe
and then speak, Ps. 116:10; 2 Co. 4:13. And we must remember the proportion of
faith-that, though all men have not faith, yet a great many have besides
ourselves; and therefore we must allow others to have a share of knowledge and
ability to instruct, as well as we, even those that in less things differ from
us. "Hast thou faith? Have it to thyself; and do not make it a
ruling rule to others, remembering that thou hast but thy proportion.’’ [2.] As
to the matter of our prophesying, it must be according to the proportion of the
doctrine of faith, as it is revealed in the holy scriptures of the Old and New
Testament. By this rule of faith the Bereans tried Paul’s preaching, Acts
17:11. Compare Acts 26:22; Gal. 1:9. There are some staple-truths, as I may
call them, some prima axiomata—first axioms, plainly and uniformly
taught in the scripture, which are the touchstone of preaching, by which
(though we must not despise prophesying) we must prove all things, and
then hold fast that which is good, 1 Th. 5:20, 21. Truths that are more
dark must be examined by those that are more clear; and then entertained when
they are found to agree and comport with the analogy of faith; for it is
certain one truth can never contradict another. See here what ought to be the
great care of preachers-to preach sound doctrine, according to the form of
wholesome words, Tit. 2:8; 2 Tim. 1:13. It is not so necessary that the
prophesying be according to the proportion of art, the rules of logic and
rhetoric; but it is necessary that it be according to the proportion of faith:
for it is the word of faith that we preach. Now there are two particular works
which he that prophesieth hath to mind-teaching and exhorting, proper enough to
be done by the same person at the same time, and when he does the one let him
mind that, when he does the other let him do that too as well as he can. If, by
agreement between the ministers of a congregation, this work be divided, either
constantly or interchangeably, so that one teaches and the other exhorts (that
is, in our modern dialect, one expounds and the other preaches), let each do
his work according to the proportion of faith. First, let him that
teacheth wait on teaching. Teaching is the bare explaining and proving of
gospel truths, without practical application, as in the expounding of the
scripture. Pastors and teachers are the same office (Eph. 4:11), but the
particular work is somewhat different. Now he that has a faculty of teaching,
and has undertaken that province, let him stick to it. It is a good gift, let
him use it, and give his mind to it. He that teacheth, let him be in his
teaching; so some supply it, Ho didaskoµn,
en teµ didaskalia. Let him be frequent and constant,
and diligent in it; let him abide in that which is his proper work, and be in
it as his element. See 1 Tim. 4:15, 16, where it is explained by two words, en
toutois isthi, and epimene
autois, be in these things and continue
in them. Secondly, Let him that exhorteth wait on exhortation.
Let him give himself to that. This is the work of the pastor, as the former of
the teacher; to apply gospel truths and rules more closely to the case and
condition of the people, and to press upon them that which is more practical.
Many that are very accurate in teaching may yet be very cold and unskilful in
exhorting; and on the contrary. The one requires a clearer head, the other a
warmer heart. Now where these gifts are evidently separated (that the one
excels in the one and the other in the other) it conduces to edification to
divide the work accordingly; and, whatsoever the work is that we undertake, let
us mind it. To wait on our work is to bestow the best of our time and thoughts
upon it, to lay hold of all opportunities for it, and to study not only to do
it, but to do it well.
(2.) Ministry.
If a man hath diakonian—the office of a deacon, or assistant to the pastor
and teacher, let him use that office well-a churchwarden (suppose), an elder,
or an overseer of the poor; and perhaps there were more put into these offices,
and there was more solemnity in them, and a greater stress of care and business
lay upon them in the primitive churches, than we are now well aware of. It
includes all those offices which concern the ta exoµ of the church, the outward business of the house of God.
See Neh. 11:16. Serving tables, Acts 6:2. Now let him on whom this care
of ministering is devolved attend to it with faithfulness and diligence;
particularly, [1.] He that giveth, let him do it with simplicity. Those
church-officers that were the stewards of the church’s alms, collected money,
and distributed it according as the necessities of the poor were. Let them do
it en aploteµti—liberally
and faithfully; not converting what they receive to their own use, nor
distributing it with any sinister design, or with respect of person: not froward
and peevish with the poor, nor seeking pretences to put them by; but with all
sincerity and integrity, having no other intention in it than to glorify God
and do good. Some understand it in general of all almsgiving: He that hath
wherewithal, let him give, and give plentifully and liberally; so the word is
translated, 2 Co. 8:2; 9:13. God loves a cheerful bountiful giver. [2.] He
that ruleth with diligence. It should seem, he means those that were
assistants to the pastors in exercising church-discipline, as their eyes, and
hands, and mouth, in the government of the church, or those ministers that in
the congregation did chiefly undertake and apply themselves to this ruling
work; for we find those ruling that laboured in the word and doctrine, 1 Tim.
5:17. Now such must do it with diligence. The word denotes both care and
industry to discover what is amiss, to reduce those that go astray, to reprove
and admonish those that have fallen, to keep the church pure. Those must take a
great deal of pains that will approve themselves faithful in the discharge of
this trust, and not let slip any opportunity that may facilitate and advance
that work. [3.] He that showeth mercy with cheerfulness. Some think it
is meant in general of all that in any thing show mercy: Let them be willing to
do it, and take a pleasure in it; God loves a cheerful giver. But it seems to
be meant of some particular church-officers, whose work it was to take care of
the sick and strangers; and those were generally widows that were in this
matter servants to the church-deaconesses (1 Tim. 5:9, 10), though others, it
is likely, might be employed. Now this must be done with cheerfulness. A
pleasing countenance in acts of mercy is a great relief and comfort to the
miserable; when they see it is not done grudgingly and unwillingly, but with
pleasant looks and gentle words, and all possible indications of readiness and
alacrity. Those that have to do with such as are sick and sore, and commonly
cross and peevish, have need to put on not only patience, but cheerfulness, to
make the work the more easy and pleasant to them, and the more acceptable to
God.
III. Concerning that part of our duty which respects our brethren, of which we have many instances, in brief exhortations. Now all our duty towards one another is summer up in one word, and that a sweet work, love. In that is laid the foundation of all our mutual duty; and therefore the apostle mentions this first, which is the livery of Christ’s disciples, and the great law of our religion: Let love be without dissimulation; not in compliment and pretence, but in reality; not in word and tongue only, 1 Jn. 3:18. The right love is love unfeigned; not as the kisses of an enemy, which are deceitful. We should be glad of an opportunity to prove the sincerity of our love, 2 Co. 8:8. More particularly, there is a love owing to our friends, and to our enemies. He specifies both.
1. To our
friends. He that hath friends must show himself friendly. There is a mutual
love that Christians owe, and must pay.
(1.) An
affectionate love (v. 10): Be kindly affectioned one to another, with
brotherly love, philostorgoi—it signifies not only love, but a readiness and inclination
to love, the most genuine and free affection, kindness flowing out as from a
spring. It properly denotes the love of parents to their children, which, as it
is the most tender, so it is the most natural, of any, unforced, unconstrained;
such must our love be to one another, and such it will be where there is a new
nature and the law of love is written in the heart. This kind affection puts us
on to express ourselves both in word and action with the greatest courtesy and
obligingness that may be.—One to another. This may recommend the grace
of love to us, that, as it is made our duty to love others, so it is as much
their duty to love us. And what can be sweeter on this side heaven than to love
and be beloved? He that thus watereth shall be watered also himself.
(2.) A
respectful love: In honour preferring one another. Instead of contending
for superiority, let us be forward to give to others the pre-eminence. This is
explained, Phil. 2:3, Let each esteem other better than themselves. And
there is this good reason for it, because, if we know our own hearts, we know
more evil by ourselves than we do by any one else in the world. We should be
forward to take notice of the gifts, and graces, and performances of our
brethren, and value them accordingly, be more forward to praise another, and
more pleased to hear another praised, than ourselves; teµ
timeµ alleµlous proeµgoumenoi—going
before, or leading one another in honour; so some read it: not in
taking honour, but in giving honour. "Strive which of you shall be most
forward to pay respect to those to whom it is due, and to perform all Christian
offices of love (which are all included in the word honour) to your brethren,
as there is occasion. Let all your contention be which shall be most humble,
and useful, and condescending.’’ So the sense is the same with Tit. 3:14, Let
them learn, proistasthai—to go before in good works. For though we must
prefer others (as our translation reads it), and put on others, as more capable
and deserving than ourselves, yet we must not make that an excuse for our lying
by and doing nothing, nor under a pretence of honouring others, and their
serviceableness and performances, indulge ourselves in ease and slothfulness.
Therefore he immediately adds (v. 11), Not slothful in business.
(3.) A
liberal love (v. 13): Distributing to the necessities of saints. It is
but a mock love which rests in the verbal expressions of kindness and respect,
while the wants of our brethren call for real supplies, and it is in the power
of our hands to furnish them. [1.] It is no strange thing for saints in this
world to want necessaries for the support of their natural live. In those
primitive times prevailing persecutions must needs reduce many of the suffering
saints to great extremities; and still the poor, even the poor saints, we have
always with us. Surely the things of this world are not the best things; if
they were, the saints, who are the favourites of heaven, would not be put off
with so little of them. [2.] It is the duty of those who have wherewithal to distribute,
or (as it might better be read) to communicate to those necessities. It
is not enough to draw out the soul, but we must draw out the purse, to the
hungry. See Jam. 2:15, 16; 1 Jn. 3:17. Communicating—koinoµnountes. It intimates that our poor brethren have a kind of interest
in that which God hath given us; and that our reliving them should come from a
sense and fellow-feeling of their wants, as though we suffered with them. The
charitable benevolence of the Philippians to Paul is called their communicating
with his affliction, Phil. 4:14. We must be ready, as we have ability and opportunity,
to relieve any that are in want; but we are in a special manner bound to
communicate to the saints. There is a common love owing to our
fellow-creatures, but a special love owing to our fellow-christians (Gal.
6:10), Especially to those who are of the household of faith. Communicating,
tais mneiais—to
the memories of the saints; so some of the ancients read it, instead of tais
chreiais. There is a debt owing to the memory
of those who through faith and patience inherit the promises-to value it, to
vindicate it, to embalm it. Let the memory of the just be blessed; so some read
Prov. 10:7. He mentions another branch of this bountiful love: Given to
hospitality. Those who have houses of their own should be ready to
entertain those who go about doing good, or who, for fear of persecution, are
forced to wander for shelter. They had not then so much of the convenience of
common inns as we have; or the wandering Christians durst not frequent them; or
they had not wherewithal to bear the charges, and therefore it was a special
kindness to bid them welcome on free-cost. Nor is it yet an antiquated
superseded duty; as there is occasion, we must welcome strangers, for we know
not the heart of a stranger. I was a stranger, and you took me in, is
mentioned as one instance of the mercifulness of those that shall obtain mercy:
teµn philoxenian dioµkontes—following or pursuing hospitality. It
intimates, not only that we must take opportunity, but that we must seek
opportunity, thus to show mercy. As Abraham, who sat at the tent-door (Gen.
18:1), and Lot, who sat in the gate of Sodom (Gen. 19:1), expecting travellers,
whom they might meet and prevent with a kind invitation, and so they
entertained angels unawares, Heb. 13:2.
(4.) A
sympathizing love (v. 15): Rejoice with those that do rejoice, and weep with
those that weep. Where there is a mutual love between the members of the
mystical body, there will be such a fellow-feeling. See 1 Co. 12:26. True love
will interest us in the sorrows and joys of one another, and teach us to make
them our own. Observe the common mixture in this world, some rejoicing, and
others weeping (as the people, Ezra 3:12, 13), for the trial, as of other
graces, so of brotherly love and Christian sympathy. Not that we must
participate in the sinful mirths or mournings of any, but only in just and
reasonable joys and sorrows: not envying those that prosper, but rejoicing with
them; truly glad that others have the success and comfort which we have not;
not despising those that are in trouble, but concerned for them, and ready to
help them, as being ourselves in the body. This is to do as God does, who not
only has pleasure in the prosperity of his servants (Ps. 35:27), but is
likewise afflicted in all their afflictions, Isa. 63:9.
(5.) A
united love: "Be of the same mind one towards another (v. 16), that
is, labour, as much as you can, to agree in apprehension; and, wherein you come
short of this, yet agree in affection; endeavour to be all one, not affecting
to clash, and contradict, and thwart one another; but keep the unity of the
Spirit in the bond of peace, Phil. 2:2; 3:15, 16; 1 Co. 1:10; to
auto eis alleµlous phronountes—wishing
the same good to others that you do to yourselves;’’ so some understand it.
This is to love our brethren as ourselves, desiring their welfare as our own.
(6.) A
condescending love: Mind not high things, but condescend to men of low
estate, v. 16. True love cannot be without lowliness, Eph. 4:1, 2; Phil.
2:3. When our Lord Jesus washed his disciples’ feet, to teach us brotherly love
(Jn. 13:5; 14:34), it was designed especially to intimate to us that to love
one another aright is to be willing to stoop to the meanest offices of kindness
for the good of one another. Love is a condescending grace: Non bene conveniunt—majestas
et amor—Majesty and love do but ill assort with each other. Observe how it
is pressed here. [1.] Mind not high things. We must not be ambitious of
honour and preferment, nor look upon worldly pomp and dignity with any
inordinate value or desire but rather with a holy contempt. When David’s
advancements were high, his spirit was humble (Ps. 131:1): I do not exercise
myself in great matters. The Romans, living in the imperial city, which
reigned over the kings of the earth (Rev. 17:18), and was at that time in the
meridian of its splendour, were perhaps ready to take occasion thence to think
the better of themselves. Even the holy seed were tainted with this leaven.
Roman Christians, as some citizens do upon the country; and therefore the apostle
so often cautions them against high-mindedness; compare ch. 11:20. They lived
near the court, and conversed daily with the gaiety and grandeur of it:
"Well,’’ saith he, "do not mind it, be not in love with it.’’ [2.] Condescend
to men of low estate—Tois tapeinois
synapagomenoi. First, It may be meant of mean
things, to which we must condescend. If our condition in the world be poor
and low, our enjoyments coarse and scanty, our employments despicable and
contemptible, yet we must bring our minds to it, and acquiesce in it. So the
margin: Be contented with mean things. Be reconciled to the place which
God in his providence hath put us in, whatever it be. We must account nothing
below us but sin: stoop to mean habitations, mean fare, mean clothing, mean
accommodations when they are our lot, and not grudge. Nay, we must be carried
with a kind of impetus, by the force of the new nature (so the word synapagomai properly signifies, and it is very significant), towards
mean things, when God appoints us to them; as the old corrupt nature is carried
out towards high things. We must accommodate ourselves to mean things. We
should make a low condition and mean circumstances more the centre of our
desires than a high condition. Secondly, It may be meant of mean persons;
so we read it (I think both are to be included) Condescend to men of low
estate. We must associate with, and accommodate ourselves to, those that
are poor and mean in the world, if they be such as fear God. David, though a
king upon the throne, was a companion for all such, Ps. 119:63. We need not be
ashamed to converse with the lowly, while the great God overlooks heaven and
earth to look at such. True love values grace in rags as well as in scarlet. A
jewel is a jewel, though it lie in the dirt. The contrary to this condescension
is reproved, Jam. 2:1 endash 4. Condescend; that is, suit yourselves to
them, stoop to them for their good; as Paul, 1 Cor. 9:19, etc. Some think the
original word is a metaphor taken from travellers, when those that are stronger
and swifter of foot stay for those that are weak and slow, make a halt, and
take them with them; thus must Christians be tender towards their fellow
travellers. As a means to promote this, he adds, Be not wise in your own
conceits; to the same purport with v. 3. We shall never find in our hearts
to condescend to others while we find there so great a conceit of ourselves:
and therefore this must needs be mortified. Meµ
ginesthe phronimoi par’ heautois—"Be
not wise by yourselves, be not confident of the sufficiency of your own
wisdom, so as to despise others, or think you have no need of them (Prov. 3:7),
nor be shy of communicating what you have to others. We are members one of
another, depend upon one another, are obliged to one another; and therefore, Be
not wise by yourselves, remembering it is the merchandise of wisdom that we
profess; now merchandise consists in commerce, receiving and returning.’’
(7.) A
love that engages us, as much as lies in us, to live peaceably with all men,
v. 18. Even those with whom we cannot live intimately and familiarly, by reason
of distance in degree or profession, yet we must with such live peaceably; that
is, we must be harmless and inoffensive, not giving others occasion to quarrel
with us; and we must be gall-less and unrevengeful, not taking occasion to
quarrel with them. Thus must we labour to preserve the peace, that it be not
broken, and to piece it again when it is broken. The wisdom from above is pure
and peaceable. Observe how the exhortation is limited. It is not expressed so
as to oblige us to impossibilities: If it be possible, as much as lies in
you. Thus Heb. 12:14, Follow peace. Eph. 4:3, Endeavouring to
keep. Study the things that make for peace.—If it be possible. It is
not possible to preserve the peace when we cannot do it without offending God
and wounding conscience: Id possumus quod jure possumus—That is possible
which is possible without incurring blame. The wisdom that is from above is
first pure and then peaceable, Jam. 3:17. Peace without purity is the peace of
the devil’s palace.—As much as lieth in you. There must be two words to
the bargain of peace. We can but speak for ourselves. We may be unavoidably
striven with; as Jeremiah, who was a man of contention (Jer. 15:10), and
this we cannot help; our care must be that nothing be wanting on our parts to
preserve the peace, Ps. 120:7. I am for peace, though, when I speak, they are
for war.
2. To our
enemies. Since men became enemies to God, they have been found very apt to be
enemies one to another. Let but the centre of love be once forsaken, and the
lines will either clash and interfere, or be at an uncomfortable distance. And,
of all men, those that embrace religion have reason to expect to meet with
enemies in a world whose smiles seldom concur with Christ’s. Now Christianity
teaches us how to behave towards our enemies; and in this instruction it quite
differs from all other rules and methods, which generally aim at victory and
dominion; but this at inward peace and satisfaction. Whoever are our enemies,
that wish us ill and seek to do us ill, our rule is to do them no hurt, but all
the good we can.
(1.) To do
them no hurt (v. 17): Recompense to no man evil for evil, for that is a
brutish recompence, and befitting only those animals which are not conscious
either of any being above them or of any state before them. Or, if mankind were
made (as some dream) in a state of war, such recompences as these were
agreeable enough; but we have not so learned God, who does so much for his
enemies (Mt. 5:45), much less have we so learned Christ, who died for us when
we were enemies (ch. 5:8, 10), so loved that world which hated him without a
cause.—"To no man; neither to Jew nor Greek; not to one that has
been thy friend, for by recompensing evil for evil thou wilt certainly lose
him; not to one that has been thine enemy, for by not recompensing evil for
evil thou mayest perhaps gain him.’’ To the same purport, v. 19, Dearly
beloved, avenge not yourselves. And why must this be ushered in with such
an affectionate compellation, rather than any other of the exhortations of this
chapter? Surely because this is intended for the composing of angry spirits,
that are hot in the resentment of a provocation. He addresses himself to such
in this endearing language, to mollify and qualify them. Any thing that
breathes love sweetens the blood, lays the storm, and cools the intemperate
heat. Would you pacify a brother offended? Call him dearly beloved. Such a soft
word, fitly spoken, may be effectual to turn away wrath. Avenge not
yourselves; that is, when any body has done you any ill turn, do not desire
nor endeavour to bring the like mischief or inconvenience upon him. it is not
forbidden to the magistrate to do justice to those that are wronged, by
punishing the wrong-doer; nor to make and execute just and wholesome laws
against malefactors; but it forbids private revenge, which flows from anger and
ill-will; and this is fitly forbidden, for it is presumed that we are
incompetent judges in our own case. Nay, if persons wronged in seeking the
defence of the law, and magistrates in granting it, act from any particular
personal pique or quarrel, and not from a concern that public peace and order
be maintained and right done, even such proceedings, though seemingly regular,
will fall under this prohibited self-revenging. See how strict the law of
Christ is in this matter, Mt. 5:38 endash 40. It is forbidden not only to take
it into our own hands to avenge ourselves, but to desire and thirst after event
that judgment in our case which the law affords, for the satisfying of a
revengeful humour. This is a hard lesson to corrupt nature; and therefore he
subjoins, [1.] A remedy against it: Rather give place unto wrath. Not to
our own wrath; to give place to this is to give place to the devil, Eph. 4:26,
27. We must resist, and stifle, and smother, and suppress this; but, First,
To the wrath of our enemy. "Give place to it, that is, be of a yielding
temper; do not answer wrath with wrath, but with love rather. Yielding
pacifies great offences, Eccl. 10:4. Receive affronts and injuries, as a
stone is received into a heap of wool, which gives way to it, and so it does
not rebound back, nor go any further.’’ So it explains that of our Saviour (Mt.
5:39), Whosoever shall smite thee on thy right cheek, turn to him the other
also. Instead of meditating how to revenge one wrong, prepare to receive
another. When men’s passions are up, and the stream is strong, let it have its
course, lest by an unseasonable opposition it be made to rage and swell the
more. When others are angry, let us be calm; this is a remedy against revenge,
and seems to be the genuine sense. But, Secondly, Many apply it to the
wrath of God: "Give place to this, make room for him to take the throne of
judgment, and let him alone to deal with thine adversary.’’ [2.] A reason
against it: For it is written, Vengeance is mine. We find it written,
Deu. 32:35. God is the sovereign King, the righteous Judge, and to him it
belongs to administer justice; for, being a God of infinite knowledge, by him
actions are weighed in unerring balances; and, being a God of infinite purity,
he hates sin and cannot endure to look upon iniquity. Some of this power he
hath trusted in the hands of the civil magistrates (Gen. 9:6; ch. 13:4); their
legal punishments therefore are to be looked upon as a branch of God’s
revengings. This is a good reason why we should not avenge ourselves; for, if
vengeance be God’s, then, First, We may not do it. We step into the
throne of God if we do and take his work out of his hand. Secondly, We
need not do it. For God will, if we meekly leave the matter with him; he will
avenge us as far as there is reason or justice for it, and further we cannot
desire it. See Ps. 38:14, 15, I heard not, for thou wilt hear; and if
God hears what need is there for me to hear?
(2.) We
must not only not to hurt to our enemies, but our religion goes higher, and
teaches us to do them all the good we can. It is a command peculiar to
Christianity, and which does highly commend it: Love your enemies, Mt.
5:44. We are here taught to show that love to them both in word and deed.
[1.] In
word: Bless those who persecute you, v. 14. It has been the common lot
of God’s people to be persecuted, either with a powerful hand or with a
spiteful tongue. Now we are here taught to bless those that so persecute us. Bless
them; that is, First, "Speak well of them. If there be any thing in
them that is commendable and praiseworthy, take notice of it, and mention it to
their honour.’’ Secondly, "Speak respectfully to them, according as
their place is, not rendering railing for railing, and bitterness for
bitterness.’’ And, Thirdly, We must wish well to them, and desire their
good, so far from seeking any revenge. Nay, Fourthly, We must offer up
that desire to God, by prayer for them. If it be not in the power of our hand
to do any thing else for them, yet we can testify our good-will by praying for
them, for which our master hath given us not only a rule, but an example to
back that rule, Lu. 23:34—Bless, and curse not. It denotes a thorough
good-will in all the instances and expressions of it; not, "bless them
when you are at prayer, and curse them at other times;’’ but, "bless them
always, and curse not at all.’’ Cursing ill becomes the mouths of those whose
work it is to bless God, and whose happiness it is to be blessed of him.
[2.] In
deed (v. 20): "If thine enemy hunger, as thou hast ability and
opportunity, be ready and forward to show him any kindness, and do him any
office of love for his good; and be never the less forward for his having been
thine enemy, but rather the more, that thous mayest thereby testify the
sincerity of thy forgiveness of him.’’ It is said of archbishop Cranmer that
the way for a man to make him his friend was to do him an ill turn. The precept
is quoted from Prov. 25:21, 22; so that, high as it seems to be, the Old
Testament was not a stranger to it. Observe here, First, What we must
do. We must do good to our enemies. "If he hunger, do not insult
over him, and say, Now God is avenging me of him, and pleading my cause; do not
make such a construction of his wants. But feed him.’’ Then, when he has
need of thy help, and thou hast an opportunity of starving him and trampling
upon him, then feed him (psoµmize auton, a significant word)—"feed him abundantly, nay, feed
him carefully and indulgently:’’ frustulatim pasce—feed him with
small pieces, "feed him, as we do children and sick people, with much
tenderness. Contrive to do it so as to express thy love. If he thirst, give
him drink: potize auton—drink to him, in token of reconciliation and
friendship. So confirm your love to him.’’ Secondly, Why we must do
this. Because in so doing thou shalt heap coals of fire on his head. Two
senses are given of this, which I think are both to be taken in disjunctively. Thou
shalt heap coals of fire on his head; that is, "Thou shalt either,’’
1. "Melt him into repentance and friendship, and mollify his spirit
towards thee’’ (alluding to those who melt metals; they not only put fire under
them, but heap fire upon them; thus Saul was melted and conquered with the
kindness of David, 1 Sa. 24:16; 26:21)—"thou wilt win a friend by it, and
if thy kindness have not that effect then,’’ 2. "It will aggravate his
condemnation, and make his malice against thee the more inexcusable. Thou wilt
hereby hasten upon him the tokens of God’s wrath and vengeance.’’ Not that this
must be our intention in showing him kindness, but, for our encouragement, such
will be the effect. To this purpose is the exhortation in the last vers, which
suggests a paradox not easily understood by the world, that in all matters of
strife and contention those that revenge are the conquered, and those that
forgive are the conquerors. (1.) "Be not overcome of evil. Let not
the evil of any provocation that is given you have such a power over you, or
make such an impression upon you, as to dispossess you of yourselves, to
disturb your peace, to destroy your love, to ruffle and discompose your
spirits, to transport you to any indecencies, or to bring you to study or
attempt any revenge.’’ He that cannot quietly bear an injury is perfectly
conquered by it. (2.) "But overcome evil with good, with the good
of patience and forbearance, nay, and of kindness and beneficence to those that
wrong you. Learn to defeat their ill designs against you, and either to change
them, or at least to preserve your own peace.’’ He that hath this rule over his
spirit is better than the mighty.
3. To
conclude, there remain two exhortations yet untouched, which are general, and
which recommend all the rest as good in themselves, and of good report.
(1.) As
good in themselves (v. 9): Abhor that which is evil, cleave to that which is
good. God hath shown us what is good: these Christian duties are enjoined;
and that is evil which is opposite to them. Now observe, [1.] We must not only
not do evil, but we must abhor that which is evil. We must hate sin with
an utter and irreconcilable hatred, have an antipathy to it as the worst of
evils, contrary to our new nature, and to our true interest-hating all the
appearances of sin, even the garment spotted with the flesh. [2.] We must not
only do that which is good, but we must cleave to it. It denotes a deliberate
choice of, a sincere affection for, and a constant perseverance in, that which
is good. "So cleave to it as not to be allured nor affrighted from it,
cleave to him that is good, even to the Lord (Acts 11:23), with a
dependence and acquiescence.’’ It is subjoined to the precept of brotherly
love, as directive of it; we must love our brethren, but not love them so much
as for their sakes to commit any sin, or omit any duty; not think the better of
any sin for the sake of the person that commits it, but forsake all the friends
in the world, to cleave to God and duty.
(2.) As of
good report (v. 17): "Provide things honest in the sight of all men;
that is, not only do, but study and forecast and take care to do, that which is
amiable and creditable, and recommends religion to all with whom you
converse.’’ See Phil. 4:8. These acts of charity and beneficence are in a
special manner of good report among men, and therefore are to be industriously
regarded by all that consult the glory of God and the credit of their
profession.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
Rick Meyers.
Matthew Henry’s Commentary on the Whole Bible. e-Sword ®: www.e-sword.net
