Exhortation to Purity and Holiness; Cautions against Sin;
Against Grieving the Spirit.
A. D. 61.
17 This I say therefore, and testify in the Lord, that ye henceforth
walk not as other Gentiles walk, in the vanity of their mind, 18 Having
the understanding darkened, being alienated from the life of God through
the ignorance that is in them, because of the blindness of their heart:
19 Who being past feeling have given themselves over unto lasciviousness,
to work all uncleanness with greediness. 20 But ye have not so learned
Christ; 21 If so be that ye have heard him, and have been taught by him,
as the truth is in Jesus: 22 That ye put off concerning the former conversation
the old man, which is corrupt according to the deceitful lusts; 23 And
be renewed in the spirit of your mind; 24 And that ye put on the new man,
which after God is created in righteousness and true holiness. 25 Wherefore
putting away lying, speak every man truth with his neighbour: for we are
members one of another. 26 Be ye angry, and sin not: let not the sun go
down upon your wrath: 27 Neither give place to the devil. 28 Let him that
stole steal no more: but rather let him labour, working with his hands
the thing which is good, that he may have to give to him that needeth.
29 Let no corrupt communication proceed out of your mouth, but that which
is good to the use of edifying, that it may minister grace unto the hearers.
30 And grieve not the holy Spirit of God, whereby ye are sealed unto the
day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour,
and evil speaking, be put away from you, with all malice: 32 And be ye
kind one to another, tenderhearted, forgiving one another, even as God
for Christ's sake hath forgiven you.
The apostle having gone through his exhortation to mutual love, unity,
and concord, in the foregoing verses, there follows in these an exhortation
to Christian purity and holiness of heart and life, and that both more
general (v. 17-24) and in several particular instances, v. 25-32. This
is solemnly introduced: "This I say therefore, and testify in the Lord;
that is, seeing the matter is as above described, seeing you are members
of Christ's body and partakers of such gifts, this I urge upon your consciences,
and bear witness to as your duty in the Lord's name, and by virtue of the
authority I have derived from him." Consider,
I. The more general exhortation to purity and holiness of heart and
life.
1. It begins thus, "That you henceforth walk not as other Gentiles walk--that
for the time to come you do not live, and behave yourselves, as ignorant
and unconverted heathens do, who are wholly guided by an understanding
employed about vain things, their idols and their worldly possessions,
things which are no way profitable to their souls, and which will deceive
their expectations." Converted Gentiles must not live as unconverted Gentiles
do. Though they live among them, they must not live like them. Here,
(1.) The apostle takes occasion to describe the wickedness of the Gentile
world, out of which regenerate Christians were snatched as brands out of
the burning. [1.] Their understandings were darkened, v. 18. They were
void of all saving knowledge; yea, ignorant of many things concerning God
which the light of nature might have taught them. They sat in darkness,
and they loved it rather than light: and by their ignorance they were alienated
from the life of God. They were estranged from, and had a dislike and aversion
to, a life of holiness, which is not only that way of life which God requires
and approves, and by which we live to him, but which resembles God himself,
in his purity, righteousness, truth, and goodness. Their wilful ignorance
was the cause of their estrangement from this life of God, which begins
in light and knowledge. Gross and affected ignorance is destructive to
religion and godliness. And what was the cause of their being thus ignorant?
It was because of the blindness or the hardness of their heart. It was
not because God did not make himself known to them by his works, but because
they would not admit the instructive rays of the divine light. They were
ignorant because they would be so. Their ignorance proceeded from their
obstinacy and the hardness of their hearts, their resisting the light and
rejecting all the means of illumination and knowledge. [2.] Their consciences
were debauched and seared: Who being past feeling, v. 19. They had no sense
of their sin, nor of the misery and danger of their case by means of it;
whereupon they gave themselves over unto lasciviousness. They indulged
themselves in their filthy lusts; and, yielding themselves up to the dominion
of these, they became the slaves and drudges of sin and the devil, working
all uncleanness with greediness. They made it their common practice to
commit all sorts of uncleanness, and even the most unnatural and monstrous
sins, and that with insatiable desires. Observe, When men's consciences
are once seared, there are no bounds to their sins. When they set their
hearts upon the gratification of their lusts, what can be expected but
the most abominable sensuality and lewdness, and that their horrid enormities
will abound? This was the character of the Gentiles; but,
(2.) These Christians must distinguish themselves from such Gentiles:
You have not so learned Christ, v. 20. It may be read, But you not so;
you have learned Christ. Those who have learned Christ are saved from the
darkness and defilement which others lie under; and, as they know more,
they are obliged to live in a better manner than others. It is a good argument
against sin that we have not so learned Christ. Learn Christ! Is Christ
a book, a lesson, a way, a trade? The meaning is, "You have not so learned
Christianity--the doctrines of Christ and the rules of life prescribed
by him. Not so as to do as others do. If so be, or since, that you have
heard him (v. 21), have heard his doctrine preached by us, and have been
taught by him, inwardly and effectually, by his Spirit." Christ is the
lesson; we must learn Christ: and Christ is the teacher; we are taught
by him. As the truth is in Jesus. This may be understood two ways: either,
"You have been taught the real truth, as held forth by Christ himself,
both in his doctrine and in his life." Or thus, "The truth has made such
an impression on your hearts, in your measure, as it did upon the heart
of Jesus." The truth of Christ then appears in its beauty and power, when
it appears as in Jesus.
2. Another branch of the general exhortation follows in those words,
That you put off, concerning the former conversation, the old man, &c.,
v. 22-24. "This is a great part of the doctrine which has been taught you,
and which you have learned." Here the apostle expresses himself in metaphors
taken from garments. The principles, habits, and dispositions of the soul
must be changed, before there can be a saving change of the life. There
must be sanctification, which consists of these two things:-- (1.) The
old man must be put off. The corrupt nature is called a man, because, like
the human body, it consists of divers parts, mutually supporting and strengthening
one another. It is the old man, as old Adam, from whom we derive it. It
is bred in the bone, and we brought it into the world with us. It is subtle
as the old man; but in all God's saints decaying and withering as an old
man, and ready to pass away. It is said to be corrupt; for sin in the soul
is the corruption of its faculties: and, where it is not mortified, it
grows daily worse and worse, and so tends to destruction. According to
the deceitful lusts. Sinful inclinations and desires are deceitful lusts:
they promise men happiness, but render them more miserable, and if not
subdued and mortified betray them into destruction. These therefore must
be put off as an old garment that we should be ashamed to be seen in: they
must be subdued and mortified. These lusts prevailed against them in their
former conversation, that is, during their state of unregeneracy and heathenism.
(2.) The new man must be put on. It is not enough to shake off corrupt
principles, but we must be actuated by gracious ones. We must embrace them,
espouse them, and get them written on our hearts: it is not enough to cease
to do evil, but we must learn to do well. "Be renewed in the spirit of
your mind (v. 23); that is, use the proper and prescribed means in order
to have the mind, which is a spirit, renewed more and more." And that you
put on the new man, v. 24. By the new man is meant the new nature, the
new creature, which is actuated by a new principle, even regenerating grace,
enabling a man to lead a new life, that life of righteousness and holiness
which Christianity requires. This new man is created, or produced out of
confusion and emptiness, by God's almighty power, whose workmanship it
is, truly excellent and beautiful. After God, in imitation of him, and
in conformity to that grand exemplar and pattern. The loss of God's image
upon the soul was both the sinfulness and misery of man's fallen state;
and that resemblance which it bears to God is the beauty, the glory, and
the happiness, of the new creature. In righteousness towards men, including
all the duties of the second table; and in holiness towards God, signifying
a sincere obedience to the commands of the first table; true holiness in
opposition to the outward and ceremonial holiness of the Jews. We are said
to put on this new man when, in the use of all God's appointed means, we
are endeavouring after this divine nature, this new creature. This is the
more general exhortation to purity and holiness of heart and life.
II. The apostle proceeds to some things more particular. Because generals
are not so apt to affect, we are told what are those particular limbs of
the old man that must be mortified, those filthy rags of the old nature
that must be put off, and what are the peculiar ornaments of the new man
wherewith we should adorn our Christian profession. 1. Take heed of lying,
and be ever careful to speak the truth (v. 25): "Wherefore, since you have
been so well instructed in your duty, and are under such obligations to
discharge it, let it appear, in your future behaviour and conduct, that
there is a great and real change wrought in you, particularly by putting
away lying." Of this sin the heathen were very guilty, affirming that a
profitable lie was better than a hurtful truth; and therefore the apostle
exhorts them to cease from lying, from every thing that is contrary to
truth. This is a part of the old man that must be put off; and that branch
of the new man that must be put on in opposition to it is speaking the
truth in all our converse with others. It is the character of God's people
that they are children who will not lie, who dare not lie, who hate and
abhor lying. All who have grace make conscience of speaking the truth,
and would not tell a deliberate lie for the greatest gain and benefit to
themselves. The reason here given for veracity is, We are members one of
another. Truth is a debt we owe to one another; and, if we love one another,
we shall not deceive nor lie one to another. We belong to the same society
or body, which falsehood or lying tends to dissolve; and therefore we should
avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar
violation of the obligations which Christians are under, and very injurious
and hurtful to Christian society. 2. "Take heed of anger and ungoverned
passions. Be you angry, and sin not," v. 26. This is borrowed from the
LXX. translation of Ps. iv. 4, where we render it, Stand in awe, and sin
not. Here is an easy concession; for as such we should consider it, rather
than as a command. Be you angry. This we are apt enough to be, God knows:
but we find it difficult enough to observe the restriction, and sin not.
"If you have a just occasion to be angry at any time, see that it be without
sin; and therefore take heed of excess in your anger." If we would be angry
and not sin (says one), we must be angry at nothing but sin; and we should
be more jealous for the glory of God than for any interest or reputation
of our own. One great and common sin in anger is to suffer it to burn into
wrath, and then to let it rest; and therefore we are here cautioned against
that. "If you have been provoked and have had your spirits greatly discomposed,
and if you have bitterly resented any affront that has been offered, before
night calm and quiet your spirits, be reconciled to the offender, and let
all be well again: Let not the sun go down upon your wrath. If it burn
into wrath and bitterness of spirit, O see to it that you suppress it speedily."
Observe, Though anger in itself is not sinful, yet there is the upmost
danger of its becoming so if it be not carefully watched and speedily suppressed.
And therefore, though anger may come into the bosom of a wise man, it rests
only in the bosom of fools. Neither give place to the devil, v. 27. Those
who persevere in sinful anger and in wrath let the devil into their hearts,
and suffer him to gain upon them, till he bring them to malice, mischievous
machinations, &c. "Neither give place to the calumniator, or the false
accuser" (so some read the words); that is, "let your ears be deaf to whisperers,
talebearers, and slanderers." 3. We are here warned against the sin of
stealing, the breach of the eighth commandment, and advised to honest industry
and to beneficence: Let his that stole steal no more, v. 28. It is a caution
against all manner of wrong-doing, by force or fraud. "Let those of you
who, in the time of your gentilism, have been guilty of this enormity,
be no longer guilty of it." But we must not only take heed of the sin,
but conscientiously abound in the opposite duty: not only not steal, but
rather let him labour, working with his hands the thing that is good. Idleness
makes thieves. So Chrysostom, To gar kleptein 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.
