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Matthew Henry’s Complete Commentary
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Matthew Henry |
E P H E S I A N S.
CHAP. IV.
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,
II. An exhortation to mutual love, unity, and concord, with the proper
means and motives to promote them,
III. An exhortation to Christian purity and holiness of life; and that
both more general
and in several particular instances,
to the end.
| Consistency Enforced. | A. D. 61. |
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1 I therefore, the prisoner of the Lord, beseech you that ye
walk worthy of the vocation wherewith ye are called,
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,
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,” &c. 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.
| Exhortation to Unity; Persuasives to Unity. | A. D. 61. |
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2 With all lowliness and meekness, with longsuffering,
forbearing one another in love;
3 Endeavouring to keep the unity of the Spirit in the bond of
peace.
4 There is one body, and one Spirit, even as ye are called in
one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through
all, and in you all.
7 But unto every one of us is given grace according to the
measure of the gift of Christ.
8 Wherefore he saith, When he ascended up on high, he led
captivity captive, and gave gifts unto men.
9 (Now that he ascended, what is it but that he also descended
first into the lower parts of the earth?
10 He that descended is the same also that ascended up far
above all heavens, that he might fill all things.)
11 And he gave some, apostles; and some, prophets; and some,
evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ:
13 Till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fulness of Christ:
14 That we henceforth be no more children, tossed to and fro,
and carried about with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they lie in wait to
deceive;
15 But speaking the truth in love, may grow up into him in all
things, which is the head, even Christ:
16 From whom the whole body fitly joined together and compacted
by that which every joint supplieth, according to the effectual
working in the measure of every part, maketh increase of the body
unto the edifying of itself in love.
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
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
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
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,
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
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, &c.,
Indeed he sent forth some of these before his ascension,
But one was then added,
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. i. 6),
whom the apostles took for their companions in travel
(Gal. ii. 1),
and sent them out to settle and establish such churches as the apostles
themselves had planted
(Acts xix. 22),
and, not being fixed to any particular place, they were to continue
till recalled,
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, &c.,
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
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, &c.
(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,
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, &c., 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.
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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
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,
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.,
“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,”
This is borrowed from the LXX. translation of
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,
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,
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
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.
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