Chapter 13
There are three good lessons taught
us in this chapter, where the apostle enlarges more upon his precepts than he
had done in the foregoing chapter, finding them more needful to be fully
pressed. I. A lesson of subjection to lawful authority (v. 1 endash 6). II. A
lesson of justice and love to our brethren (v. 7 endash 10). III. A lesson of
sobriety and godliness in ourselves (v. 11 to the end).
Verses 1 - 6
We are
here taught how to conduct ourselves towards magistrates, and those that are in
authority over us, called here the higher powers, intimating their
authority (they are powers), and their dignity (they are higher powers),
including not only the king as supreme, but all inferior magistrates under him:
and yet it is expressed, not by the persons that are in that power, but the
place of power itself, in which they are. However the persons themselves may be
wicked, and of those vile persons whom the citizen of Zion contemneth (Ps.
15:4), yet the just power which they have must be submitted to and obeyed. The
apostle had taught us, in the foregoing chapter, not to avenge ourselves, nor
to recompense evil for evil; but, lest it should seem as if this did cancel the
ordinance of a civil magistracy among Christians, he takes occasion to assert
the necessity of it, and of the due infliction of punishment upon evil doers,
however it may look like recompensing evil for evil. Observe,
I. The
duty enjoined: Let every soul be subject. Every soul-every person, one
as well as another, not excluding the clergy, who call themselves spiritual
persons, however the church of Rome may not only exempt such from subjection to
the civil powers, but place them in authority above them, making the greatest
princes subject to the pope, who thus exalteth himself above all that is called
God.—Every soul. Not that our consciences are to be subjected to the
will of any man. It is God’s prerogative to make laws immediately to bind
conscience, and we must render to God the things that are God’s. But it
intimates that our subjection must be free and voluntary, sincere and hearty. Curse
not the king, no, not in thy thought, Eccl. 10:20. To compass and imagine
are treason begun. The subjection of soul here required includes inward honour
(1 Pt. 2:17) and outward reverence and respect, both in speaking to them and in
speaking of them-obedience to their commands in things lawful and honest, and
in other things a patient subjection to the penalty without resistance-a
conformity in every thing to the place and duty of subjects, bringing our minds
to the relation and condition, and the inferiority and subordination of it.
"They are higher powers; be content they should be so, and submit
to them accordingly.’’ Now there was good reason for the pressing of this duty
of subjection to civil magistrates, 1. Because of the reproach which the
Christian religion lay under in the world, as an enemy to public peace, order,
and government, as a sect that turned the world upside down, and the embracers
of it as enemies to Caesar, and the more because the leaders were Galileans-an
old slander. Jerusalem was represented as a rebellious city, hurtful to
kings and provinces, Ezra 4:15, 16. Our Lord Jesus was so reproached,
though he told them his kingdom was not of this world: no marvel, then, if his
followers have been loaded in all ages with the like calumnies, called factious,
seditious, and turbulent, and looked upon as the troublers of the
land, their enemies having found such representations needful for the
justifying of their barbarous rage against them. The apostle therefore, for the
obviating of this reproach and the clearing of Christianity from it, shows that
obedience to civil magistrates is one of the laws of Christ, whose religion
helps to make people good subjects; and it was very unjust to charge upon
Christianity that faction and rebellion to which its principles and rules are
so directly contrary. 2. Because of the temptation which the Christians lay
under to be otherwise affected to civil magistrates, some of them being
originally Jews, and so leavened with a principle that it was unmeet for any of
the seed of Abraham to be subject to one of another nation-their king must be
of their brethren, Deu. 17:15. Besides, Paul had taught them that they were not
under the law, they were made free by Christ. Lest this liberty should be
turned into licentiousness, and misconstrued to countenance faction and
rebellion, the apostle enjoins obedience to civil government, which was the more
necessary to be pressed now because the magistrates were heathens and
unbelievers, which yet did not destroy their civil power and authority.
Besides, the civil powers were persecuting powers; the body of the law was
against them.
II. The
reasons to enforce this duty. Why must we be subject?
1. For wrath’s
sake. Because of the danger we run ourselves into by resistance.
Magistrates bear the sword, and to oppose them is to hazard all that is dear to
us in this world; for it is to no purpose to contend with him that bears the
sword. The Christians were then in those persecuting times obnoxious to the
sword of the magistrate for their religion, and they needed not make themselves
more obnoxious by their rebellion. The least show of resistance or sedition in
a Christian would soon be aggravated and improved, and would be very
prejudicial to the whole society; and therefore they had more need than others
to be exact in their subjection, that those who had so much occasion against
them in the matter of their God might have no other occasion. To this head must
that argument be referred (v. 2), Those that resist shall receive to
themselves damnation: krima leµpsontai, they shall be called to an account for it. God will reckon
with them for it, because the resistance reflects upon him. The magistrates
will reckon with them for it. They will come under the lash of the law, and
will find the higher powers too high to be trampled upon, all civil governments
being justly strict and severe against treason and rebellion; so it follows (v.
3), Rulers are a terror. This is a good argument, but it is low for a
Christian.
2. We must
be subject, not only for wrath, but for conscience’ sake; not so much formidine
poenae—from the fear of punishment, as virtutis amore—from the love of
virtue. This makes common civil offices acceptable to God, when they are
done for conscience’ sake, with an eye to God, to his providence putting
us into such relations, and to his precept making subjection the duty of those
relations. Thus the same thing may be done from a very different principle. Now
to oblige conscience to this subjection he argues, v. 1 endash 4, 6,
(1.) From
the institution of magistracy: There is no power but of God. God as the
ruler and governor of the world hath appointed the ordinance of magistracy, so
that all civil power is derived from him as from its original, and he hath by
his providence put the administration into those hands, whatever they are that
have it. By him kings reign, Prov. 8:15. The usurpation of power and the abuse
of power are not of God, for he is not the author of sin; but the power itself
is. As our natural powers, though often abused and made instruments of sin, are
from God’s creating power, so civil powers are from God’s governing power. The
most unjust and oppressive princes in the world have no power but what is given
them from above (Jn. 19:11), the divine providence being in a special manner
conversant about those changes and revolutions of governments which have such
an influence upon states and kingdoms, and such a multitude of particular
persons and smaller communities. Or, it may be meant of government in general:
it is an instance of God’s wisdom, power, and goodness, in the management of
mankind, that he has disposed them into such a state as distinguishes between
governors and governed, and has not left them like the fishes of the sea, where
the greater devour the less. He did herein consult the benefit of his
creatures.—The powers that be: whatever the particular form and method
of government are-whether by monarchy, aristocracy, or democracy-wherever the
governing power is lodged, it is an ordinance of God, and it is to be received
and submitted to accordingly; though immediately an ordinance of man (1 Pt.
2:13), yet originally an ordinance of God.—Ordained of God—tetagmenai; a military word, signifying not only the ordination of
magistrates, but the subordination of inferior magistrates to the supreme, as
in an army; for among magistrates there is a diversity of gifts, and trusts,
and services. Hence it follows (v. 2) that whosoever resisteth the power
resisteth the ordinance of God. There are other things from God that are
the greatest calamities; but magistracy is from God as an ordinance, that is,
it is a great law, and it is a great blessing: so that the children of Belial,
that will not endure the yoke of government, will be found breaking a law and
despising a blessing. Magistrates are therefore called gods (Ps. 82:6), because
they bear the image of God’s authority. And those who spurn at their power
reflect upon God himself. This is not at all applicable to the particular
rights of kings and kingdoms, and the branches of their constitution; nor can
any certain rule be fetched from this for the modelling of the original
contracts between the governors and governed; but it is intended for direction
to private persons in their private capacity, to behave themselves quietly and
peaceably in the sphere in which God has set them, with a due regard to the
civil powers which God in his providence has set over them, 1 Tim. 2:1, 2.
Magistrates are here again and again called God’s ministers. he is the minister
of God, v. 4, 6. Magistrates are in a more peculiar manner God’s servants;
the dignity they have calls for duty. Though they are lords to us, they are
servants to God, have work to do for him, and an account to render to him. In
the administration of public justice, the determining of quarrels, the
protecting of the innocent, the righting of the wronged, the punishing of
offenders, and the preserving of national peace and order, that every man may
not do what is right in his own eyes-in these things it is that magistrates act
as God’s ministers. As the killing of an inferior magistrate, while he is
actually doing his duty, is accounted treason against the prince, so the
resisting of any magistrates in the discharge of these duties of their place is
the resisting of an ordinance of God.
(2.) From
the intention of magistracy: Rulers are not a terror to good works, but to
the evil, etc. Magistracy was designed to be,
[1.] A
terror to evil works and evil workers. They bear the sword; not only the sword
of war, but the sword of justice. They are heirs of restraint, to put
offenders to shame; Laish wanted such, Jdg. 18:7. Such is the power of sin and
corruption that many will not be restrained from the greatest enormities, and
such as are most pernicious to human society, by any regard to the law of God
and nature or the wrath to come; but only by the fear of temporal punishments,
which the wilfulness and perverseness of degenerate mankind have made
necessary. Hence it appears that laws with penalties for the lawless and
disobedient (1 Tim. 1:9) must be constituted in Christian nations, and are
agreeable with, and not contradictory to, the gospel. When men are become such
beasts, such ravenous beasts, one to another, they must be dealt with
accordingly, taken and destroyed in terrorem—to deter others. The horse
and the mule must thus be held in with bit and bridle. In this work the magistrate
is the minister of God, v. 4. He acts as God’s agent, to whom vengeance
belongs; and therefore must take heed of infusing into his judgments any
private personal resentments of his own.—To execute wrath upon him that
doeth evil. In this the judicial processes of the most vigilant faithful
magistrates, though some faint resemblance and prelude of the judgments of the
great day, yet come far short of the judgment of God: they reach only to the
evil act, can execute wrath only on him that doeth evil: but God’s
judgment extends to the evil thought, and is a discerner of the intents of the
heart.—He beareth not the sword in vain. It is not for nothing that God
hath put such a power into the magistrate’s hand; but it is intended for the
restraining and suppressing of disorders. And therefore, "If thou do
that which is evil, which falls under the cognizance and censure of the
civil magistrate, be afraid; for civil powers have quick eyes and long
arms.’’ It is a good thing when the punishment of malefactors is managed as an
ordinance of God, instituted and appointed by him. First, As a holy God,
that hates sin, against which, as it appears and puts up its head, a public
testimony is thus borne. Secondly, As King of nations, and the God of
peace and order, which are hereby preserved. Thirdly, As the protector
of the good, whose persons, families, estates, and names, are by this means
hedged about. Fourthly, As one that desires not the eternal ruin of
sinners, but by the punishment of some would terrify others, and so prevent the
like wickedness, that others may hear and fear, and do no more presumptuously.
Nay, it is intended for a kindness to those that are punished, that by the
destruction of the flesh the spirit may be saved in the day of the Lord Jesus.
[2.] A praise
to those that do well. Those that keep in the way of their duty shall have the
commendation and protection of the civil powers, to their credit and comfort.
"Do that which is good (v. 3), and thou needest not be afraid of the
power, which, though terrible, reaches none but those that by their own sin
make themselves obnoxious to it; the fire burns only that which is combustible:
nay, thou shalt have praise of it.’’ This is the intention of magistracy, and
therefore we must, for conscience’ sake, be subject to it, as a constitution
designed for the public good, to which all private interests must give way. But
pity it is that ever this gracious intention should be perverted, and that
those who bear the sword, while they countenance and connive at sin, should be
a terror to those who do well. But so it is, when the vilest men are exalted
(Ps. 12:1, 8); and yet even then the blessing and benefit of a common
protection, and a face of government and order, are such that it is our duty in
that case rather to submit to persecution for well-doing, and to take it
patiently, than by any irregular and disorderly practices to attempt a redress.
Never did sovereign prince pervert the ends of government as Nero did, and yet
to him Paul appealed, and under him had the protection of the law and the
inferior magistrates more than once. Better a bad government than none at all.
(3.) From
our interest in it: "He is the minister of God to thee for good.
Thou hast the benefit and advantage of the government, and therefore must do
what thou canst to preserve it, and nothing to disturb it.’’ Protection draws
allegiance. If we have protection from the government, we owe subjection to it;
by upholding the government, we keep up our own hedge. This subjection is
likewise consented to by the tribute we pay (v. 6): "For this cause pay
you tribute, as a testimony of your submission, and an acknowledgment that
in conscience you think it to be due. You do by paying taxes contribute your
share to the support of the power; if therefore you be not subject, you do but
pull down with one hand what you support with the other; and is that
conscience?’’ "By your paying tribute you not only own the magistrate’s
authority, but the blessing of that authority to yourselves, a sense of which
you thereby testify, giving him that as a recompence for the great pains he
takes in the government; for honour is a burden: and, if he do as he ought, he
is attending continually upon this very thing, for it is enough to take up
all a man’s thoughts and time, in consideration of which fatigue, we pay
tribute, and must be subject.’’—Pay you tribute, phorous
seleite. He does not say, "You give it
as an alms,’’ but, "You pay it as a just debt, or lend it to be repaid in
all the blessings and advantages of public government, of which you reap the
benefit.’’ This is the lesson the apostle teaches, and it becomes all
Christians to learn and practise it, that the godly in the land may be found
(whatever others are) the quiet and the peaceable in the land.
Verses 7 - 10
We are
here taught a lesson of justice and charity.
I. Of
justice (v. 7): Render therefore to all their dues, especially to
magistrates, for this refers to what goes before; and likewise to all with whom
we have to do. To be just is to give to all their due, to give every body his
own. What we have we have as stewards; others have an interest in it, and must
have their dues. "Render to God his due in the first place, to yourselves,
to you families, your relations, to the commonwealth, to the church, to the
poor, to those that you have dealings with in buying, selling, exchanging, etc.
Render to all their dues; and that readily and cheerfully, not tarrying till
you are by law compelled to it.’’ He specifies, 1. Due taxes: Tribute to
whom tribute is due, custom to whom custom. Most of the countries where the
gospel was first preached were subject at this time to the Roman yoke, and were
made provinces of the empire. He wrote this to the Romans, who, as they were
rich, so they were drained by taxes and impositions, to the just and honest
payment of which they are here pressed by the apostle. Some distinguish between
tribute and custom, understanding by the former constant standing taxes, and by
the latter those which were occasionally required, both which are to be
faithfully and conscientiously paid as they become legally due. Our Lord was
born when his mother went to be taxed; and he enjoined the payment of tribute
to Caesar. Many, who in other things seem to be just, yet make no conscience of
this, but pass it off with a false ill-favoured maxim, that it is no sin to
cheat the king, directly contrary to Paul’s rule, Tribute to whom tribute is
due. 2. Due respect: Fear to whom fear, honour to whom honour. This
sums up the duty which we owe not only to magistrates, but to all superiors,
parents, masters, all that are over us in the Lord, according to the fifth
commandment: Honour thy father and mother. Compare Lev. 19:3, You
shall fear every man his mother and his father; not with a fear of
amazement, but a loving, reverent, respectful, obediential fear. Where there is
not this respect in the heart to our superiors, no other duty will be paid
aright. 3. Due payment of debts (v. 8): "Owe no man any thing; that
is, do not continue in any one’s debt, while you are able to pay it, further
than by, at least, the tacit consent of the person to whom you are indebted.
Give every one his own. Do not spend that upon yourselves, which you owe to
others.’’ The wicked borroweth, and payeth not again, Ps. 37:21. Many
that are very sensible of the trouble think little of the sin of being in debt.
II. Of
charity: Owe no man any thing; opheilete—you do owe no man any thing; so some read it:
"Whatever you owe to any relation, or to any with whom you have to do, it
is eminently summer up and included in this debt of love. But to love one
another, this is a debt that must be always in the paying, and yet always
owing.’’ Love is a debt. The law of God and the interest of mankind make it so.
It is not a thing which we are left at liberty about, but it is enjoined us, as
the principle and summary of all duty owing one to another; for love is the
fulfilling of the law; not perfectly, but it is a good step towards it. It
is inclusive of all the duties of the second table, which he specifies, v. 9,
and these suppose the love of God. See 1 Jn. 4:20. If the love be sincere, it
is accepted as the fulfilling of the law. Surely we serve a good master,
that has summed up all our duty in one word, and that a short word and a sweet
word—love, the beauty and harmony of the universe. Loving and being
loved is all the pleasure, joy, and happiness, of an intelligent being. God
is love (1 Jn. 4:16), and love is his image upon the soul: where it is, the
soul is well moulded, and the heart fitted for every good work. Now, to prove
that love is the fulfilling of the law, he gives us, 1. An induction of
particular precepts, v. 9. He specifies the last five of the ten commandments,
which he observes to be all summed up in this royal law, Thou shalt love thy
neighbour as thyself—with an as of quality, not of
equality—"with the same sincerity that thou lovest thyself, though not in
the same measure and degree.’’ He that loves his neighbour as himself will be
desirous of the welfare of his neighbour’s body, goods, and good name, as of
his own. On this is built that golden rule of doing as we would be done by.
Were there no restraints of human laws in these things, no punishments incurred
(which the malignity of human nature hath made necessary), the law of love
would of itself be effectual to prevent all such wrongs and injuries, and to
keep peace and good order among us. In the enumeration of these commandments,
the apostle puts the seventh before the sixth, and mentions this first, Thou
shalt not commit adultery; for though this commonly goes under the name of
love (pity it is that so good a word should be so abused) yet it is really as
great a violation of it as killing and stealing is, which shows that true
brotherly love is love to the souls of our brethren in the first place. He that
tempts others to sin, and defiles their minds and consciences, though he may
pretend the most passionate love (Prov. 7:15, 18), does really hate them, just
as the devil does, who wars against the soul. 2. A general rule concerning the
nature of brotherly love: Love worketh no ill (v. 10)—he that walks in
love, that is actuated and governed by a principle of love, worketh no ill;
he neither practises nor contrives any ill to his neighbour, to any one
that he has any thing to do with: ouk ergazetai. The projecting of evil is in effect the performing of it.
Hence devising iniquity is called working evil upon the bed, Mic. 2:1.
Love intends and designs no ill to any body, is utterly against the doing of
that which may turn to the prejudice, offence, or grief of any. It worketh
no ill; that is, it prohibits the working of any ill: more is implied than
is expressed; it not only worketh no ill, but it worketh all the good that may
be, deviseth liberal things. For it is a sin not only to devise evil against
thy neighbour, but to withhold good from those to whom it is due; both are
forbidden together, Prov. 3:27 endash 29. This proves that love is the
fulfilling of the law, answers all the end of it; for what else is that but to
restrain us from evil-doing, and to constrain us to well-doing? Love is a
living active principle of obedience to the whole law. The whole law is written
in the heart, if the law of love be there.
Verses 11 - 14
We are
here taught a lesson of sobriety and godliness in ourselves. Our main care must
be to look to ourselves. Four things we are here taught, as a Christian’s
directory for his day’s work: when to awake, how to dress ourselves, how to
walk, and what provision to make.
I. When to
awake: Now it is high time to awake (v. 11), to awake out of the sleep
of sin (for a sinful condition is a sleeping condition), out of the sleep of
carnal security, sloth and negligence, out of the sleep of spiritual death, and
out of the sleep of spiritual deadness; both the wise and foolish virgins
slumbered and slept, Mt. 25:5. We have need to be often excited and stirred up
to awake. The word of command to all Christ’s disciples is, Watch.
"Awake—be concerned about your souls and your eternal interest; take
heed of sin, be ready to, and serious in, that which is good, and live in a
constant expectation of the coming of our Lord. Considering,’’ 1. "The
time we are cast into: Knowing the time. Consider what time of day it is
with us, and you will see it is high time to awake. It is gospel time, it is
the accepted time, it is working time; it is a time when more is expected than
was in the times of that ignorance which God winked at, when people sat in
darkness. It is high time to awake; for the sun has been up a great while, and shines
in our faces. Have we this light to sleep in? See 1 Th. 5:5, 6. It is high time
to awake; for others are awake and up about us. Know the time to be a busy
time; we have a great deal of work to do, and our Master is calling us to it
again and again. Know the time to be a perilous time. We are in the midst of
enemies and snares. It is high time to awake, for the Philistines are upon us;
our neighbour’s house is on fire, and our own in danger. It is time to awake,
for we have slept enough (1 Pt. 4:3), high time indeed, for behold the
bridegroom cometh.’’ 2. "The salvation we are upon the brink of: Now
is our salvation nearer than when we believed—than when we first believed,
and so took upon us the profession of Christianity. The eternal happiness we
chose for our portion is now nearer to us than it was when we became
Christians. Let us mind our way and mend our pace, for we are now nearer our
journey’s end than we were when we had our first love. The nearer we are to our
centre the quicker should our motion be. Is there but a step between us and
heaven, and shall we be so very slow and dull in our Christian course, and move
so heavily? The more the days are shortened, and the more grace is increased,
the nearer is our salvation, and the more quick and vigorous we should be in
our spiritual motions.’’
II. How to
dress ourselves. This is the next care, when we are awake and up: "The night
is far spent, the day is at hand; therefore it is time to dress ourselves.
Clearer discoveries will be quickly made of gospel grace than have been yet
made, as light gets ground. The night of Jewish rage and cruelty is just at an
end; their persecuting power is near a period; the day of our deliverance from
them is at hand, that day of redemption which Christ promised, Lu. 21:28. And
the day of our complete salvation, in the heavenly glory, is at hand. Observe
then,’’
1.
"What we must put off; put off our night-clothes, which it is a shame to
appear abroad in: Cast off the works of darkness.’’ Sinful works are
works of darkness; they come from the darkness of ignorance and mistake, they
covet the darkness of privacy and concealment, and they end in the darkness of
hell and destruction. "Let us therefore, who are of the day, cast them
off; not only cease from the practice of them, but detest and abhor them, and
have no more to do with them. Because eternity is just at the door, let us take
heed lest we be found doing that which will then make against us,’’ 2 Pt. 3:11,
14.
2.
"What we must put on.’’ Our care must be wherewithal we shall be
clothed, how shall we dress our souls? (1.) Put on the armour of light.
Christians are soldiers in the midst of enemies, and their life a warfare,
therefore their array must be armour, that they may stand upon their
defence—the armour of God, to which we are directed, Eph. 6:13, etc. A
Christian may reckon himself undressed if he be unarmed. The graces of the
Spirit are this armour, to secure the soul from Satan’s temptations and the
assaults of this present evil world. This is called the armour of light, some
think alluding to the bright glittering armour which the Roman soldiers used to
wear; or such armour as it becomes us to wear in the day-light. The graces of
the Spirit are suitable splendid ornaments, are in the sight of God of great
price. (2.) Put on the Lord Jesus Christ, v. 14. This stands in
opposition to a great many base lusts, mentioned v. 13. Rioting and
drunkenness must be cast off: one would think it should follows, but,
"Put on sobriety, temperance, chastity,’’ the opposite virtues: no, "Put
on Christ, this includes all. Put on the righteousness of Christ for
justification; be found in him (Phil. 3:9) as a man is found in his clothes;
put on the priestly garments of the elder brother, that in them you may obtain
the blessing. Put on the spirit and grace of Christ for sanctification; put on
the new man (Eph. 4:24); get the habit of grace confirmed, the acts of
it quickened.’’ Jesus Christ is the best clothing for Christians to adorn
themselves with, to arm themselves with; it is decent, distinguishing,
dignifying, and defending. Without Christ, we are naked, deformed; all other
things are filthy rages, fig-leaves, a sorry shelter. God has provided us coats
of skins—large, strong, warm, and durable. By baptism we have in profession put
on Christ, Gal. 3:27. Let us do it in truth and sincerity. The Lord Jesus
Christ. "Put him on as Lord to rule you, as Jesus to save you, and in
both as Christ, anointed and appointed by the Father to this ruling saving
work.’’
III. How
to walk. When we are up and dressed, we are not to sit still in an affected
closeness and privacy, as monks and hermits. What have we good clothes for, but
to appear abroad in them?—Let us walk. Christianity teaches us how to
walk so as to please God, whose eye is upon us: 1 Th. 4:1, Walk honestly as
in the day. Compare Eph. 5:8, Walk as children of light. Our
conversation must be as becomes the gospel. Walk honestly; euscheµmonoµs—decently and becomingly, so as to credit your
profession, and to adorn the doctrine of God our Saviour, and recommend
religion in its beauty to others. Christians should be in a special manner
careful to conduct themselves well in those things wherein men have an eye upon
them, and to study that which is lovely and of good report. Particularly, here
are three pairs of sins we are cautioned against:—1. We must not walk in rioting
and drunkenness; we must abstain from all excess in eating and drinking. We
must not give the least countenance to revelling, nor indulge our sensual
appetite in any private excesses. Christians must not overcharge their hearts
with surfeiting and drunkenness, Lu. 21:34. This is not walking as in the day;
for those that are drunk are drunk in the night, 1 Th. 5:7. 2. Not in
chambering and wantonness; not in any of those lusts of the flesh, those
works of darkness, which are forbidden in the seventh commandment. Downright adultery
and fornication are the chambering forbidden. Lascivious thoughts and
affections, lascivious looks, words, books, sons, gestures, dances, dalliances,
which lead to, and are degrees of, that uncleanness, are the wantonness here
forbidden—whatsoever transgresseth the pure and sacred law of chastity and
modesty. 3. Not in strife and envying. These are also works of darkness;
for, though the acts and instances of strife and envy are very common, yet none
are willing to own the principles, or to acknowledge themselves envious and
contentious. it may be the lot of the best saints to be envied and striven
with; but to strive and to envy ill becomes the disciples and followers of the
peaceable and humble Jesus. Where there are riot and drunkenness, there usually
are chambering and wantonness, and strife and envy. Solomon puts them all
together, Prov. 23:29, etc. Those that tarry long at the wine (v. 30) have
contentions and wounds without cause (v. 29) and their eyes behold strange
women, v. 33.
IV. What
provision to make (v. 14): "Make not provision for the flesh. Be
not careful about the body.’’ Our great care must be to provide for our souls;
but must we take no care about our bodies? Must we not provide for them, when
they need it? Yes, but two things are here forbidden:—1. Perplexing ourselves
with an inordinate care, intimated in these words, pronoian
meµ poieisthe. "Be not solicitous in
forecasting for the body; do not stretch your wits, nor set your thoughts upon
the tenter-hooks, in making this provision; be not careful and cumbered about
it; do not take thought,’’ Mt. 6:31. It forbids an anxious encumbering
care. 2. Indulging ourselves in an irregular desire. We are not forbidden
barely to provide for the body (it is a lamp that must be supplied with oil),
but we are forbidden to fulfil the lusts thereof. The necessities of the body
must be considered, but the lusts of it must not be gratified. Natural desires
must be answered, but wanton appetites must be checked and denied. To ask meat
for our necessities is duty: we are taught to pray for daily bread; but to ask
meat for our lusts is provoking, Ps. 78:18. Those who profess to walk in the
spirit must not fulfil the lusts of the flesh, Gal. 5:16.
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
