Cautions and Admonitions. A. D. 61.
15 See then that ye walk circumspectly, not as fools, but as wise,
16 Redeeming the time, because the days are evil. 17 Wherefore be ye not
unwise, but understanding what the will of the Lord is. 18 And be not drunk
with wine, wherein is excess; but be filled with the Spirit; 19 Speaking
to yourselves in psalms and hymns and spiritual songs, singing and making
melody in your heart to the Lord; 20 Giving thanks always for all things
unto God and the Father in the name of our Lord Jesus Christ;
These verses (verses 1-15) contain a caution against all manner of uncleanness,
with proper remedies and arguments proposed: some further cautions are
added, and other duties recommended.
I. To fortify us against the sins of uncleanness, &c., the apostle
urges several arguments, and prescribes several remedies, (verses 5-10)
...
2. The apostle prescribes some remedies against them. ...(3.) Another
remedy against sin is circumspection, care, or caution (v. 15): See then,
&c. This may be understood either with respect to what immediately
precedes, "If you are to reprove others for their sins, and would be faithful
to your duty in this particular, you must look well to yourselves, and
to your own behaviour and conduct" (and, indeed, those only are fit to
reprove others who walk with due circumspection and care themselves): or
else we have here another remedy or rather preservative from the before-mentioned
sins; and this I take to be the design of the apostle, being impossible
to maintain purity and holiness of heart and life without great circumspection
and care. Walk circumspectly, or, as the word signifies, accurately, exactly,
in the right way, in order to which we must be frequently consulting our
rule, and the directions we have in the sacred oracles. Not as fools, who
walk at all adventures, and who have no understanding of their duty, nor
of the worth of their souls, and through neglect, supineness, and want
of care, fall into sin, and destroy themselves; but as wise, as persons
taught of God and endued with wisdom from above. Circumspect walking is
the effect of true wisdom, but the contrary is the effect of folly. It
follows, redeeming the time (v. 16), literally, buying the opportunity.
It is a metaphor taken from merchants and traders who diligently observe
and improve the seasons for merchandise and trade. It is a great part of
Christian wisdom to redeem the time. Good Christians must be good husbands
of their time, and take care to improve it to the best of purposes, by
watching against temptations, by doing good while it is in the power of
their hands, and by filling it up with proper employment--one special preservative
from sin. They should make the best use they can of the present seasons
of grace. Our time is a talent given us by God for some good end, and it
is misspent and lost when it is not employed according to his design. If
we have lost our time heretofore, we must endeavour to redeem it by doubling
our diligence in doing our duty for the future. The reason given is because
the days are evil, either by reason of the wickedness of those who dwell
in them, or rather "as they are troublesome and dangerous times to you
who live in them." Those were times of persecution wherein the apostle
wrote this: the Christians were in jeopardy every hour. When the days are
evil we have one superadded argument to redeem time, especially because
we know not how soon they may be worse. People are very apt to complain
of bad times; it were well if that would stir them up to redeem time. "Wherefore,"
says the apostle (v. 17), "because of the badness of the times, be you
not unwise, ignorant of your duty and negligent about your souls, but understanding
what the will of the Lord is. Study, consider, and further acquaint yourselves
with the will of God, as determining your duty." Observe, Ignorance of
our duty, and neglect of our souls, are evidences of the greatest folly;
while an acquaintance with the will of God, and a care to comply with it,
bespeak the best and truest wisdom.
II. In the three following verses the apostle warns against some other
particular sins, and urges some other duties. 1. He warns against the sin
of drunkenness: And be not drunk with wine, v. 18. This was a sin very
frequent among the heathens; and particularly on occasion of the festivals
of their gods, and more especially in their Bacchanalia: then they were
wont to inflame themselves with wine, and all manner of inordinate lusts
were consequent upon it: and therefore the apostle adds, wherein, or in
which drunkenness, is excess. The word asotia may signify luxury or dissoluteness;
and it is certain that drunkenness is no friend to chastity and purity
of life, but it virtually contains all manner of extravagance, and transports
men into gross sensuality and vile enormities. Note, Drunkenness is a sin
that seldom goes alone, but often involves men in other instances of guilt:
it is a sin very provoking to God, and a great hindrance to the spiritual
life. The apostle may mean all such intemperance and disorder as are opposite
to the sober and prudent demeanor he intends in his advice, to redeem the
time. 2. Instead of being filled with wine, he exhorts them to be filled
with the Spirit. Those who are full of drink are not likely to be full
of the Spirit; and therefore this duty is opposed to the former sin. The
meaning of the exhortation is that men should labour for a plentiful measure
of the graces of the Spirit, that would fill their souls with great joy,
strength, and courage, which things sensual men expect their wine should
inspire them with. We cannot be guilty of any excess in our endeavours
after these: nay, we ought not to be satisfied with a little of the Spirit,
but to be aspiring after measures, so as to be filled with the Spirit.
Now by this means we shall come to understand what the will of the Lord
is; for the Spirit of God is given as a Spirit of wisdom and of understanding.
And because those who are filled with the Spirit will be carried out in
acts of devotion, and all the proper expressions of it, therefore the apostle
exhorts, 3. To sing unto the Lord, v. 19. Drunkards are wont to sing obscene
and profane songs. The heathens, in their Bacchanalia, used to sing hymns
to Bacchus, whom they called the god of wine. Thus they expressed their
joy; but the joy of Christians should express itself in songs of praise
to their God. In these they should speak to themselves in their assemblies
and meetings together, for mutual edification. By psalms may be meant David's
psalms, or such composures as were fitly sung with musical instruments.
By hymns may be meant such others as were confined to matter of praise,
as those of Zacharias, Simeon, &c. Spiritual songs may contain a greater
variety of matter, doctrinal, prophetical, historical, &c. Observe
here, (1.) The singing of psalms and hymns is a gospel ordinance: it is
an ordinance of God, and appointed for his glory. (2.) Though Christianity
is an enemy to profane mirth, yet it encourages joy and gladness, and the
proper expressions of these in the professors of it. God's people have
reason to rejoice, and to sing for joy. They are to sing and to make melody
in their hearts; not only with their voices, but with inward affection,
and then their doing this will be as delightful and acceptable to God as
music is to us: and it must be with a design to please him, and to promote
his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving
is another duty that the apostle exhorts to, v. 20. We are appointed to
sing psalms, &c., for the expression of our thankfulness to God; but,
though we are not always singing, we should never want a disposition for
this duty, as we never want matter for it. We must continue it throughout
the whole course of our lives; and we should give thanks for all things;
not only for spiritual blessings enjoyed, and eternal ones expected (for
what of the former we have in hand, and for what of the other we have in
hope), but for temporal mercies too; not only for our comforts, but also
for our sanctified afflictions; not only for what immediately concerns
ourselves, but for the instances of God's kindness and favour to others
also. It is our duty in every thing to give thanks unto God and the Father,
to God as the Father of our Lord Jesus Christ and our Father in him, in
whose name we are to offer up all our prayers, and praises, and spiritual
services, that they may be acceptable to God.
