Chapter 4
We have gone through the former part of this epistle, which
consists of several important doctrinal truths, contained in the three
preceding chapters. We enter now on the latter part of it, in which we have the
most weighty and serious exhortations that can be given. We may observe that in
this, as in most others of Paul’s epistles, the former part is doctrinal, and
fitted to inform the minds of men in the great truths and doctrines of the
gospel, the latter is practical, and designed for the direction of their lives
and manners, all Christians being bound to endeavour after soundness in the
faith, and regularity in life and practice. In what has gone before we have
heard of Christian privileges, which are the matter of our comfort. In what
follows we shall hear of Christian duties, and what the Lord our God requires
of us in consideration of such privileges vouchsafed to us. The best way to
understand the mysteries and partake of the privileges of which we have read
before is conscientiously to practise the duties prescribed to us in what
follows: as, on the other hand, a serious consideration and belief of the
doctrines that have been taught us in the foregoing chapters will be a good
foundation on which to build the practice of the duties prescribed in those
which are yet before us. Christian faith and Christian practice mutually
befriend each other. In this chapter we have divers exhortations to important
duties. I. One that is more general (v. 1). II. An exhortation to mutual love,
unity, and concord, with the proper means and motives to promote them (v.
2–16). III. An exhortation to Christian purity and holiness of life; and that
both more general (v. 17–24) and in several particular instances (v. 25 to the
end).
Verse 1
This is a general exhortation to walk as becomes our
Christian profession. Paul was now a prisoner at Rome; and he was the prisoner
of the Lord, or in the Lord, which signifies as much as for the Lord. See
of this, ch. 3:1. He mentions this once and again, to show that he was not
ashamed of his bonds, well knowing that he suffered not as an evil doer: and
likewise to recommend what he wrote to them with the greater tenderness and
with some special advantage. It was a doctrine he thought worth suffering for,
and therefore surely they should think it worthy their serious regards and
their dutiful observance. We have here the petition of a poor prisoner, one of
Christ’s prisoners: "I therefore, the prisoner of the Lord, beseech
you,’’ etc. Considering what God has done for you, and to what a state and
condition he has called you, as has been discoursed before, I now come with an
earnest request to you (not to send me relief, nor to use your interest for the
obtaining of my liberty, the first thing which poor prisoners are wont to
solicit from their friends, but) that you would approve yourselves good
Christians, and live up to your profession and calling; That you walk
worthily, agreeably, suitably, and congruously to those happy circumstances
into which the grace of God has brought you, whom he has converted from
heathenism to Christianity. Observe, Christians ought to accommodate themselves
to the gospel by which they are called, and to the glory to which they are called;
both are their vocation. We are called Christians; we must answer that name,
and live like Christians. We are called to God’s kingdom and glory; that
kingdom and glory therefore we must mind, and walk as becomes the heirs of
them.
Verses 2-16
Here the apostle proceeds to more particular exhortations.
Two he enlarges upon in this chapter:—To unity an love, purity and holiness,
which Christians should very much study. We do not walk worthy of the
vocation wherewith we are called if we be not faithful friends to all
Christians, and sworn enemies to all sin.
This section contains the exhortation to mutual love, unity,
and concord, with the proper means and motives to promote them. Nothing is
pressed upon us more earnestly in the scriptures than this. Love is the law of
Christ’s kingdom, the lesson of his school, the livery of his family. Observe,
I. The means of unity: Lowliness and meekness,
long-suffering, and forbearing one another in love, v. 2. By lowliness we
are to understand humility, entertaining mean thoughts of ourselves, which is
opposed to pride. By meekness, that excellent disposition of soul which
makes men unwilling to provoke others, and not easily to be provoked or
offended with their infirmities; and it is opposed to angry resentments and peevishness.
Long-suffering implies a patient bearing of injuries, without seeking
revenge. Forbearing one another in love signifies bearing their
infirmities out of a principle of love, and so as not to cease to love them on
the account of these. The best Christians have need to bear one with another,
and to make the best one of another, to provoke one another’s graces and not
their passions. We find much in ourselves which it is hard to forgive
ourselves; and therefore we must not think it much if we find that in others
which we think hard to forgive them, and yet we must forgive them as we forgive
ourselves. Now without these things unity cannot be preserved. The first step
towards unity is humility; without this there will be no meekness, no patience,
or forbearance; and without these no unity. Pride and passion break the peace,
and make all the mischief. Humility and meekness restore the peace, and keep
it. Only by pride comes contention; only by humility comes love. The
more lowly-mindedness the more like-mindedness. We do not walk worthy of the
vocation wherewith we are called if we be not meek and lowly of heart: for he
by whom we are called, he to whom we are called, was eminent for meekness and
lowliness of heart, and has commanded us therein to learn of him.
II. The nature of that unity which the apostle prescribes:
it is the unity of the Spirit, v. 3. The seat of Christian unity is in
the heart or spirit: it does not lie in one set of thoughts, nor in one form
and mode of worship, but in one heart and one soul. This unity of heart and
affection may be said to be of the Spirit of God; it is wrought by him, and is
one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring
is a gospel word. We must do our utmost. If others will quarrel with us, we
must take all possible care not to quarrel with them. If others will despise
and hate us, we must not despise and hate them. In the bond of peace.
Peace is a bond, as it unites persons, and makes them live friendly one with
another. A peaceable disposition and conduct bind Christians together, whereas
discord and quarrelling disband and disunite their hearts and affections. Many
slender twigs, bound together, become strong. The bond of peace is the strength
of society. Not that it can be imagined that all good people, and all the
members of societies, should be in every thing just of the same length, and the
same sentiments, and the same judgment: buy the bond of peace unites them all
together, with a non obstante to these. As in a bundle of rods, they may
be of different lengths and different strength; but, when they are tied
together by one bond, they are stronger than any, even than the thickest and
strongest was of itself.
III. The motives proper to promote this Christian unity and
concord. The apostle urges several, to persuade us thereto.
1. Consider how many unities there are that are the joy and
glory of our Christian profession. There should be one heart; for there is
one body, and one spirit, v. 4. Two hearts in one body would be monstrous.
If there be but one body, all that belong to that body should have one heart.
The Catholic church is one mystical body of Christ, and all good Christians
make up but one body, incorporated by one charter, that of the gospel, animated
by one Spirit, the same Holy Spirit who by his gifts and graces quickens,
enlivens, and governs that body. If we belong to Christ, we are all actuated by
one and the same Spirit, and therefore should be one. Even as you are called
in one hope of your calling. Hope is here put for its object, the thing
hoped for, the heavenly inheritance, to the hope of which we are called. All
Christians are called to the same hope of eternal life. There is one Christ
that they all hope in, and one heaven that they are all hoping for; and therefore
they should be of one heart. One Lord (v. 5), that is, Christ, the head
of the church, to whom, by God’s appointment, all Christians are immediately
subject. One faith, that is, the gospel, containing the doctrine of the
Christian faith: or, it is the same grace of faith (faith in Christ) whereby
all Christians are saved. One baptism, by which we profess our faith,
being baptized in the name of the Father, Son, and Holy Ghost; and so the same
sacramental covenant, whereby we engage ourselves to the Lord Christ. One
God and Father of all, v. 6. One God, who owns all the true members of the
church for his children; for he is the Father of all such by special relation,
as he is the Father of all men by creation: and he is above all, by his
essence, and with respect to the glorious perfections of his nature, and as he
has dominion over all creatures and especially over his church, and through
all, by his providence upholding and governing them: and in you all,
in all believers, in whom he dwells as in his holy temple, by his Spirit and
special grace. If then there be so many ones, it is a pity but there
should be one more—one heart, or one soul.
2. Consider the variety of gifts that Christ has bestowed
among Christians: But unto every one of us is given grace according to the
measure of the gift of Christ. Though the members of Christ’s church agree
in so many things, yet there are some things wherein they differ: but this
should breed no difference of affection among them, since they are all derived
from the same bountiful author and designed for the same great ends. Unto every
one of us Christians is given grace, some gift of grace, in some kind or degree
or other, for the mutual help of one another. Unto every one of us ministers is
given grace; to some a greater measure of gifts, to others a less measure. The
different gifts of Christ’s ministers proved a great occasion of contention
among the first Christians: one was for Paul, and another for Apollos. The
apostle shows that they had no reason to quarrel about them, but all the reason
in the world to agree in the joint use of them, for common edification; because
all was given according to the measure of the gift of Christ, in such a
measure as seemed best to Christ to bestow upon every one. Observe, All the
ministers, and all the members of Christ, owe all the gifts and graces that
they are possessed of to him; and this is a good reason why we should love one
another, because to every one of us is given grace. All to whom Christ
has given grace, and on whom he has bestowed his gifts (though they are of
different sizes, different names, and different sentiments, yet), ought to
love one another. The apostle takes this occasion to specify some of the
gifts which Christ bestowed. And that they were bestowed by Christ he makes
appear by those words of David wherein he foretold this concerning him (Ps.
68:18), Wherefore he saith (v. 8), that is, the Psalmist saith, When
he ascended up on high, he led captivity captive, and gave gifts unto men.
David prophesied of the ascension of Christ; and the apostle descants upon it
here, and in the three following verses. When he ascended up on high. We
may understand the apostle both of the place into which he ascended in his
human nature, that is, the highest heavens, and particularly of the state to
which he was advanced, he being then highly exalted, and eminently glorified,
by his Father. Let us set ourselves to think of the ascension of Jesus Christ:
that our blessed Redeemer, having risen from the dead, in gone to heaven, where
he sits at the right hand of the Majesty on high, which completed the proof of
his being the Son of God. As great conquerors, when they rode in their
triumphal chariots, used to be attended with the most illustrious of their captives
led in chains, and were wont to scatter their largesses and bounty among the
soldiers and other spectators of their triumphs, so Christ, when he ascended
into heaven, as a triumphant conqueror, led captivity captive. It is a
phrase used in the Old Testament to signify a conquest over enemies, especially
over such as formerly had led others captive; see Judges 5:12. Captivity is
here put for captives, and signifies all our spiritual enemies, who brought us
into captivity before. He conquered those who had conquered us; such as sin,
the devil, and death. Indeed, he triumphed over these on the cross; but
the triumph was completed at his ascension, when he became Lord over all, and
had the keys of death and hades put into his hands. And he gave gifts unto
men: in the psalm it is, He received gifts for men. He received for
them, that he might give to them, a large measure of gifts and graces;
particularly, he enriched his disciples with the gift of the Holy Ghost. The
apostle, thus speaking of the ascension of Christ, takes notice that he descended
first, v. 9. As much as if he had said, "When David speaks of Christ’s
ascension, he intimates the knowledge he had of Christ’s humiliation on earth;
for, when it is said that he ascended, this implies that he first descended:
for what is it but a proof or demonstration of his having done so?’’ Into
the lower parts of the earth; this may refer either to his incarnation,
according to that of David, Ps. 139:15, My substance was not hidden from
thee, when I was made in secret, and curiously wrought in the lowest parts of
the earth; or, to his burial, according to that of Ps. 63:9, Those that
seek my soul to destroy it shall go into the lower parts of the earth. He
calls his death (say some of the fathers) his descent into the lower parts
of the earth. He descended to the earth in his incarnation. He descended
into the earth in his burial. As Jonas was three days and three nights in
the whale’s belly, so was the Son of man in the heart of the earth. He that
descended is the same also that ascended up far above all heavens (v. 10),
far above the airy and starry (which are the visible) heavens, into the heaven
of heavens; that he might fill all things, all the members of his
church, with gifts and graces suitable to their several conditions and
stations. Observe, Our Lord humbled himself first, and then he was exalted. He
descended first, and then ascended. The apostle next tells us what were
Christ’s gifts at his ascension: He gave some apostles, etc., v. 11.
Indeed he sent forth some of these before his ascension, Mt. 10:1-5. But one
was then added, Acts 1:26. And all of them were more solemnly installed, and
publicly confirmed, in their office, by his visibly pouring forth the Holy
Ghost in an extraordinary manner and measure upon them. Note, The great gift
that Christ gave to the church at his ascension was that of the ministry of
peace and reconciliation. The gift of the ministry is the fruit of Christ’s
ascension. And ministers have their various gifts, which are all given them by
the Lord Jesus. The officers which Christ gave to his church were of two sorts—extraordinary
ones advanced to a higher office in the church: such were apostles,
prophets, and evangelists. The apostles were chief. These Christ
immediately called, furnished them with extraordinary gifts and the power of
working miracles, and with infallibility in delivering his truth; and, they
having been the witnesses of his miracles and doctrine, he sent them forth to
spread the gospel and to plant and govern churches. The prophets seem to have
been such as expounded the writings of the Old Testament, and foretold things
to come. The evangelists were ordained persons (2 Tim. 1:6), whom the apostles
took for their companions in travel (Gal. 2:1), and sent them out to settle and
establish such churches as the apostles themselves had planted (Acts 19:22),
and, not being fixed to any particular place, they were to continue till
recalled, 2 Tim. 4:9. And then there are ordinary ministers, employed in
a lower and narrower sphere; as pastors and teachers. Some take
these two names to signify one office, implying the duties of ruling and
teaching belonging to it. Others think they design two distinct offices, both
ordinary, and of standing use in the church; and then pastors are such as are
fixed at the head of particular churches, with design to guide, instruct, and
feed them in the manner appointed by Christ; and they are frequently called
bishops and elders: and the teachers were those whose work it was also to
preach the gospel and to instruct the people by way of exhortation. We see here
that it is Christ’s prerogative to appoint what officers and offices he pleases
in his church. And how rich is the church, that had at first such a variety of
officers and has still such a variety of gifts! How kind is Christ to his
church! How careful of it and of its edification! When he ascended, he procured
the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some
have greater, others have less measures; but all for the good of the body,
which brings us to the third argument,
3. Which is taken from Christ’s great end and design in
giving gifts unto men. The gifts of Christ were intended for the good of his
church, and in order to advance his kingdom and interest among men. All these
being designed for one common end is a good reason why all Christians should
agree in brotherly love, and not envy one another’s gifts. All are for the
perfecting of the saints (v. 12); that is, according to the import of the
original, to bring into an orderly spiritual state and frame those who had been
as it were dislocated and disjointed by sin, and then to strengthen, confirm,
and advance them therein, that so each, in his proper place and function, might
contribute to the good of the whole.—For the work of the ministry, or for
the work of dispensation; that is, that they might dispense the doctrines
of the gospel, and successfully discharge the several parts of their
ministerial function.—For the edifying of the body of Christ; that is,
to build up the church, which is Christ’s mystical body, by an increase of
their graces, and an addition of new members. All are designed to prepare us
for heaven: Till we all come, etc., v. 13. The gifts and offices (some
of them) which have been spoken of are to continue in the church till the
saints be perfected, which will not be till they all come in the unity of
the faith (till all true believers meet together, by means of the same
precious faith) and of the knowledge of the Son of God, by which we are
to understand, not a bare speculative knowledge, or the acknowledging of Christ
to be the Son of God and the great Mediator, but such as is attended with
appropriation and affection, with all due honour, trust, and obedience.—Unto
a perfect man, to our full growth of gifts and graces, free from those
childish infirmities that we are subject to in the present world.—Unto the
measure of the stature of the fulness of Christ, so as to be Christians of
a full maturity and ripeness in all the graces derived from Christ’s fulness:
or, according to the measure of that stature which is to make up the fulness of
Christ, which is to complete his mystical body. Now we shall never come to the
perfect man, till we come to the perfect world. There is a fulness in Christ,
and a fulness to be derived from him; and a certain stature of that fulness,
and a measure of that stature, are assigned in the counsel of God to every
believer, and we never come to that measure till we come to heaven. God’s
children, as long as they are in this world, are growing. Dr Lightfoot
understands the apostle as speaking here of Jews and Gentiles knit in the unity
of the faith and of the knowledge of the Son of God, so making a perfect man,
and the measure of the stature of the fulness of Christ. The apostle further
shows, in the following verses, what was God’s design in his sacred
institutions, and what effect they ought to have upon us. As, (1.) That we
henceforth be no more children, etc. (v. 14); that is, that we may be no
longer children in knowledge, weak in the faith, and inconstant in our
judgments, easily yielding to every temptation, readily complying with every
one’s humour, and being at every one’s back. Children are easily imposed upon.
We must take care of this, and of being tossed to and fro, like ships
without ballast, and carried about, like clouds in the air, with such
doctrines as have no truth nor solidity in them, but nevertheless spread
themselves far and wide, and are therefore compared to wind. By the sleight
of men; this is a metaphor taken from gamesters, and signifies the
mischievous subtlety of seducers: and cunning craftiness, by which is
meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby
they lie in wait to deceive, as in an ambush, in order to circumvent the
weak, and draw them from the truth. Note, Those must be very wicked and ungodly
men who set themselves to seduce and deceive others into false doctrines and
errors. The apostle describes them here as base men, using a great deal of
devilish art and cunning, in order thereunto. The best method we can take to
fortify ourselves against such is to study the sacred oracles, and to pray for
the illumination and grace of the Spirit of Christ, that we may know the truth
as it is in Jesus, and be established in it. (2.) That we should speak the
truth in love (v. 15), or follow the truth in love, or be sincere in love
to our fellow-christians. While we adhere to the doctrine of Christ, which is
the truth, we should live in love one with another. Love is an excellent thing;
but we must be careful to preserve truth together with it. Truth is an
excellent thing; yet it is requisite that we speak it in love, and not in
contention. These two should go together—truth and peace. (3.) That we should grow
up into Christ in all things. Into Christ, so as to be more deeply rooted
in him. In all things; in knowledge, love, faith, and all the parts of the new
man. We should grow up towards maturity, which is opposed to being children.
Those are improving Christians who grow up into Christ. The more we grow into
an acquaintance with Christ, faith in him, love to him, dependence upon him,
the more we shall flourish in every grace. He is the head; and we should thus
grow, that we may thereby honour our head. The Christian’s growth tends to the
glory of Christ. (4.) We should be assisting and helpful one to another, as
members of the same body, v. 16. Here the apostle makes a comparison between
the natural body and Christ’s mystical body, that body of which Christ is the
head: and he observes that as there must be communion and mutual communications
of the members of the body among themselves, in order to their growth and
improvement, so there must be mutual love and unity, together with the proper
fruits of these, among Christians, in order to their spiritual improvement and
growth in grace. From whom, says he (that is, from Christ their head,
who conveys influence and nourishment to every particular member), the whole
body of Christians, fitly joined together and compacted (being orderly and
firmly united among themselves, every one in his proper place and station), by
that which every joint supplies (by the assistance which every one of the
parts, thus united, gives to the whole, or by the Spirit, faith, love,
sacraments, etc., which, like the veins and arteries in the body, serve to
unite Christians to Christ their head, and to one another as fellow-members), according
to the effectual working in the measure of every part (that is, say some,
according to the power which the Holy Ghost exerts to make God’s appointed
means effectual for this great end, in such a measure as Christ judges to be
sufficient and proper for every member, according to its respective place and
office in the body; or, as others, according to the power of Christ, who, as
head, influences and enlivens every member; or, according to the effectual
working of every member, in communicating to others of what it has received,
nourishment is conveyed to all in their proportions, and according to the state
and exigence of every part) makes increase of the body, such an increase
as is convenient for the body. Observe, Particular Christians receive their
gifts and graces from Christ for the sake and benefit of the whole body. Unto
the edifying of itself in love. We may understand this two ways:—Either
that all the members of the church may attain a greater measure of love to
Christ and to one another; or that they are moved to act in the manner
mentioned from love to Christ and to one another. Observe, Mutual love among
Christians is a great friend to spiritual growth: it is in love that the body
edifies itself; whereas a kingdom divided against itself cannot stand.
Verses 17-32
The apostle having gone through his exhortation to mutual
love, unity, and concord, in the foregoing verses, there follows in these an
exhortation to Christian purity and holiness of heart and life, and that both
more general (v. 17–24) and in several particular instances, v. 25–32. This is
solemnly introduced: "This I say therefore, and testify in the Lord;
that is, seeing the matter is as above described, seeing you are members of
Christ’s body and partakers of such gifts, this I urge upon your consciences,
and bear witness to as your duty in the Lord’s name, and by virtue of the
authority I have derived from him.’’ Consider,
I. The more general exhortation to purity and holiness of
heart and life.
1. It begins thus, "That you henceforth walk not as
other Gentiles walk—that for the time to come you do not live, and behave
yourselves, as ignorant and unconverted heathens do, who are wholly guided by
an understanding employed about vain things, their idols and their worldly
possessions, things which are no way profitable to their souls, and which will
deceive their expectations.’’ Converted Gentiles must not live as unconverted
Gentiles do. Though they live among them, they must not live like them. Here,
(1.) The apostle takes occasion to describe the wickedness
of the Gentile world, out of which regenerate Christians were snatched as
brands out of the burning. [1.] Their understandings were darkened, v.
18. They were void of all saving knowledge; yea, ignorant of many things
concerning God which the light of nature might have taught them. They sat in
darkness, and they loved it rather than light: and by their ignorance they were
alienated from the life of God. They were estranged from, and had a
dislike and aversion to, a life of holiness, which is not only that way of life
which God requires and approves, and by which we live to him, but which resembles
God himself, in his purity, righteousness, truth, and goodness. Their wilful
ignorance was the cause of their estrangement from this life of God, which
begins in light and knowledge. Gross and affected ignorance is destructive to
religion and godliness. And what was the cause of their being thus ignorant? It
was because of the blindness or the hardness of their heart. It
was not because God did not make himself known to them by his works, but
because they would not admit the instructive rays of the divine light. They
were ignorant because they would be so. Their ignorance proceeded from their
obstinacy and the hardness of their hearts, their resisting the light and
rejecting all the means of illumination and knowledge. [2.] Their consciences
were debauched and seared: Who being past feeling, v. 19. They had no
sense of their sin, nor of the misery and danger of their case by means of it;
whereupon they gave themselves over unto lasciviousness. They indulged
themselves in their filthy lusts; and, yielding themselves up to the dominion
of these, they became the slaves and drudges of sin and the devil, working
all uncleanness with greediness. They made it their common practice to
commit all sorts of uncleanness, and even the most unnatural and monstrous
sins, and that with insatiable desires. Observe, When men’s consciences are
once seared, there are no bounds to their sins. When they set their hearts upon
the gratification of their lusts, what can be expected but the most abominable
sensuality and lewdness, and that their horrid enormities will abound? This was
the character of the Gentiles; but,
(2.) These Christians must distinguish themselves from such
Gentiles: You have not so learned Christ, v. 20. It may be read, But
you not so; you have learned Christ. Those who have learned Christ are
saved from the darkness and defilement which others lie under; and, as they
know more, they are obliged to live in a better manner than others. It is a
good argument against sin that we have not so learned Christ. Learn Christ! Is
Christ a book, a lesson, a way, a trade? The meaning is, "You have not so
learned Christianity—the doctrines of Christ and the rules of life prescribed
by him. Not so as to do as others do. If so be, or since, that you
have heard him (v. 21), have heard his doctrine preached by us, and have
been taught by him, inwardly and effectually, by his Spirit.’’ Christ is
the lesson; we must learn Christ: and Christ is the teacher; we are taught by
him. As the truth is in Jesus. This may be understood two ways: either,
"You have been taught the real truth, as held forth by Christ himself,
both in his doctrine and in his life.’’ Or thus, "The truth has made such
an impression on your hearts, in your measure, as it did upon the heart of
Jesus.’’ The truth of Christ then appears in its beauty and power, when it
appears as in Jesus.
2. Another branch of the general exhortation follows in
those words, That you put off, concerning the former conversation, the old
man, etc., v. 22–24. "This is a great part of the doctrine which has
been taught you, and which you have learned.’’ Here the apostle expresses
himself in metaphors taken from garments. The principles, habits, and
dispositions of the soul must be changed, before there can be a saving change
of the life. There must be sanctification, which consists of these two
things:—(1.) The old man must be put off. The corrupt nature is called a man,
because, like the human body, it consists of divers parts, mutually supporting
and strengthening one another. It is the old man, as old Adam, from whom we
derive it. It is bred in the bone, and we brought it into the world with us. It
is subtle as the old man; but in all God’s saints decaying and withering as an
old man, and ready to pass away. It is said to be corrupt; for sin in the soul
is the corruption of its faculties: and, where it is not mortified, it grows
daily worse and worse, and so tends to destruction. According to the
deceitful lusts. Sinful inclinations and desires are deceitful lusts: they
promise men happiness, but render them more miserable, and if not subdued and
mortified betray them into destruction. These therefore must be put off as an
old garment that we should be ashamed to be seen in: they must be subdued and
mortified. These lusts prevailed against them in their former conversation,
that is, during their state of unregeneracy and heathenism. (2.) The new man
must be put on. It is not enough to shake off corrupt principles, but we must
be actuated by gracious ones. We must embrace them, espouse them, and get them
written on our hearts: it is not enough to cease to do evil, but we must learn
to do well. "Be renewed in the spirit of your mind (v. 23); that
is, use the proper and prescribed means in order to have the mind, which is a
spirit, renewed more and more.’’ And that you put on the new man, v. 24.
By the new man is meant the new nature, the new creature, which is actuated by
a new principle, even regenerating grace, enabling a man to lead a new life,
that life of righteousness and holiness which Christianity requires. This new
man is created, or produced out of confusion and emptiness, by God’s
almighty power, whose workmanship it is, truly excellent and beautiful. After
God, in imitation of him, and in conformity to that grand exemplar and
pattern. The loss of God’s image upon the soul was both the sinfulness and
misery of man’s fallen state; and that resemblance which it bears to God is the
beauty, the glory, and the happiness, of the new creature. In righteousness
towards men, including all the duties of the second table; and in holiness
towards God, signifying a sincere obedience to the commands of the first table;
true holiness in opposition to the outward and ceremonial holiness of
the Jews. We are said to put on this new man when, in the use of all God’s
appointed means, we are endeavouring after this divine nature, this new
creature. This is the more general exhortation to purity and holiness of heart
and life.
II. The apostle proceeds to some things more particular.
Because generals are not so apt to affect, we are told what are those
particular limbs of the old man that must be mortified, those filthy rags of
the old nature that must be put off, and what are the peculiar ornaments of the
new man wherewith we should adorn our Christian profession. 1. Take heed of
lying, and be ever careful to speak the truth (v. 25): "Wherefore,
since you have been so well instructed in your duty, and are under such
obligations to discharge it, let it appear, in your future behaviour and
conduct, that there is a great and real change wrought in you, particularly by putting
away lying.’’ Of this sin the heathen were very guilty, affirming that a
profitable lie was better than a hurtful truth; and therefore the apostle exhorts
them to cease from lying, from every thing that is contrary to truth. This is a
part of the old man that must be put off; and that branch of the new man that
must be put on in opposition to it is speaking the truth in all our
converse with others. It is the character of God’s people that they are children
who will not lie, who dare not lie, who hate and abhor lying. All who have
grace make conscience of speaking the truth, and would not tell a deliberate
lie for the greatest gain and benefit to themselves. The reason here given for
veracity is, We are members one of another. Truth is a debt we owe to
one another; and, if we love one another, we shall not deceive nor lie one to
another. We belong to the same society or body, which falsehood or lying tends
to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying
is a very great sin, a peculiar violation of the obligations which Christians
are under, and very injurious and hurtful to Christian society. 2. "Take
heed of anger and ungoverned passions. Be you angry, and sin not,’’ v.
26. This is borrowed from the Septuagint translation of Ps. 4:4, where we
render it, Stand in awe, and sin not. Here is an easy concession; for as
such we should consider it, rather than as a command. Be you angry. This
we are apt enough to be, God knows: but we find it difficult enough to observe
the restriction, and sin not. "If you have a just occasion to be
angry at any time, see that it be without sin; and therefore take heed of
excess in your anger.’’ If we would be angry and not sin (says one), we must be
angry at nothing but sin; and we should be more jealous for the glory of God
than for any interest or reputation of our own. One great and common sin in
anger is to suffer it to burn into wrath, and then to let it rest; and
therefore we are here cautioned against that. "If you have been provoked
and have had your spirits greatly discomposed, and if you have bitterly
resented any affront that has been offered, before night calm and quiet your
spirits, be reconciled to the offender, and let all be well again: Let not
the sun go down upon your wrath. If it burn into wrath and bitterness of
spirit, O see to it that you suppress it speedily.’’ Observe, Though anger in
itself is not sinful, yet there is the upmost danger of its becoming so if it
be not carefully watched and speedily suppressed. And therefore, though anger
may come into the bosom of a wise man, it rests only in the bosom of
fools. Neither give place to the devil, v. 27. Those who persevere in
sinful anger and in wrath let the devil into their hearts, and suffer him to
gain upon them, till he bring them to malice, mischievous machinations, etc. "Neither
give place to the calumniator, or the false accuser’’ (so some read the
words); that is, "let your ears be deaf to whisperers, talebearers, and
slanderers.’’ 3. We are here warned against the sin of stealing, the breach of
the eighth commandment, and advised to honest industry and to beneficence: Let
his that stole steal no more, v. 28. It is a caution against all manner of
wrong-doing, by force or fraud. "Let those of you who, in the time of your
gentilism, have been guilty of this enormity, be no longer guilty of it.’’ But
we must not only take heed of the sin, but conscientiously abound in the
opposite duty: not only not steal, but rather let him labour, working with
his hands the thing that is good. Idleness makes thieves. So Chrysostom, To
gar kleptein argias estin—Stealing
is the effect of idleness. Those who will not work, and who are ashamed to
beg, expose themselves greatly to temptations to thievery. Men should therefore
be diligent and industrious, not in any unlawful way, but in some honest
calling: Working the thing which is good. Industry, in some honest way,
will keep people out of temptation of doing wrong. But there is another reason
why men ought to be industrious, namely, that they may be capable of doing some
good, as well as that they may be preserved from temptation: That he may
have to give to him that needeth. They must labour not only that they may
live themselves, and live honestly, but they may distribute for supplying the
wants of others. Observe, Even those who get their living by their labour
should be charitable out of their little to those who are disabled for labour.
So necessary and incumbent a duty is it to be charitable to the poor that even
labourers and servants, and those who have but little for themselves, must cast
their mite into the treasury. God must have his dues and the poor are his
receivers. Observe further, Those alms that are likely to be acceptable to God
must not be the produce of unrighteousness and robbery, but of honesty and
industry. God hates robbery for burnt-offerings. 4. We are here warned
against corrupt communication; and directed to that which is useful and
edifying, v. 29. Filthy and unclean words and discourse are poisonous and
infectious, as putrid rotten meat: they proceed from and prove a great deal of
corruption in the heart of the speaker, and tend to corrupt the minds and
manners of others who hear them; and therefore Christians should beware of all
such discourse. It may be taken in general for all that which provokes the
lusts and passions of others. We must not only put off corrupt communications,
but put on that which is good to the use of edifying. The great use of
speech is to edify those with whom we converse. Christians should endeavour to
promote a useful conversation: that it may minister grace unto the hearers;
that it may be good for, and acceptable to, the hearers, in the way of
information, counsel, pertinent reproof, or the like. Observe, It is the great
duty of Christians to take care that they offend not with their lips, and that
they improve discourse and converse, as much as may be, for the good of others.
5. Here is another caution against wrath and anger, with further advice to
mutual love and kindly dispositions towards each other, v. 31, 32. By bitterness,
wrath, and anger, are meant violent inward resentment and
displeasure against others: and, by clamour, big words, loud
threatenings, and other intemperate speeches, by which bitterness, wrath, and
anger, vent themselves. Christians should not entertain these vile passions in
their hearts not be clamorous with their tongues. Evil speaking
signifies all railing, reviling, and reproachful speeches, against such as we
are angry with. And by malice we are to understand that rooted anger
which prompts men to design and to do mischief to others. The contrary to all
this follows: Be you kind one to another. This implies the principle of
love in the heart, and the outward expressions of it, in an affable, humble,
courteous behaviour. It becomes the disciples of Jesus to be kind one to
another, as those who have learned, and would teach, the art of obliging. Tender-hearted;
that is, merciful, and having tender sense of the distresses and sufferings of
others, so as to be quickly moved to compassion and pity. Forgiving one
another. Occasions of difference will happen among Christ’s disciples; and
therefore they must be placable, and ready to forgive, therein resembling God
himself, who for Christ’s sake hath forgiven them, and that more than
they can forgive one another. Note, With God there is forgiveness; and he
forgives sin for the sake of Jesus Christ, and on account of that atonement
which he has made to divine justice. Note again, Those who are forgiven of God
should be of a forgiving spirit, and should forgive even as God forgives,
sincerely and heartily, readily and cheerfully, universally and for ever, upon
the sinner’s sincere repentance, as remembering that they pray, Forgive us
our trespasses, as we forgive those who trespass against us. Now we may
observe concerning all these particulars that the apostle has insisted on that
they belong to the second table, whence Christians should learn the strict
obligations they are under to the duties of the second table, and that he who
does not conscientiously discharge them can never fear nor love God in truth
and in sincerity, whatever he may pretend to.
In the midst of these exhortations and cautions the apostle
interposes that general one, And grieve not the Holy Spirit of God, v.
30. By looking to what precedes, and to what follows, we may see what it is
that grieves the Spirit of God. In the previous verses it is intimated that all
lewdness and filthiness, lying, and corrupt communications that stir up filthy
appetites and lusts, grieve the Spirit of God. In what follows it is intimated
that those corrupt passions of bitterness, and wrath, and anger, and clamour,
and evil speaking, and malice, grieve this good Spirit. By this we are not to
understand that this blessed Being could properly be grieved or vexed as we
are; but the design of the exhortation is that we act not towards him in such a
manner as is wont to be grievous and disquieting to our fellow-creatures: we
must not do that which is contrary to his holy nature and his will; we must not
refuse to hearken to his counsels, nor rebel against his government, which
things would provoke him to act towards us as men are wont to do towards those
with whom they are displeased and grieved, withdrawing themselves and their
wonted kindness from such, and abandoning them to their enemies. O provoke not
the blessed Spirit of God to withdraw his presence and his gracious influences
from you! It is a good reason why we should not grieve him that by him we
are sealed unto the day of redemption. There is to be a day of redemption;
the body is to be redeemed from the power of the grave at the resurrection-day,
and then God’s people will be delivered from all the effects of sin, as well as
from all sin and misery, which they are not till rescued out of the grave: and
then their full and complete happiness commences. All true believers are sealed
to that day. God has distinguished them from others, having set his mark upon
them; and he gives them the earnest and assurance of a joyful and glorious
resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit
is as a sanctifier, he is the earnest of all the joys and glories of the
redemption-day; and we should be undone should God take away his Holy Spirit
from us.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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