Ephesians 4:24

I therefore - Therefore, because God has provided for you such an abundant salvation, and ye have his testimonies among you, and have full liberty to use all the means of grace; The prisoner of the Lord - Who am deprived of my liberty for the Lord's sake. Beseech you that ye walk - Ye have your liberty, and may walk; I am deprived of mine, and cannot. This is a fine stroke, and wrought up into a strong argument. You who are at large can show forth the virtues of him who called you into his marvellous light; I am in bondage, and can only exhort others by my writing, and show my submission to God by my patient suffering. The vocation wherewith ye are called - The calling, κλησις, is the free invitation they have had from God to receive the privileges of the Gospel, and become his sons and daughters, without being obliged to observe Jewish rites and ceremonies. Their vocation, or calling, took in their Christian profession, with all the doctrines, precepts, privileges, duties, etc., of the Christian religion. Among us, a man's calling signifies his trade, or occupation in life; that at which he works, and by which he gets his bread; and it is termed his calling, because it is supposed that God, in the course of his providence, calls the person to be thus employed, and thus to acquire his livelihood. Now, as it is a very poor calling by which a man cannot live, so it is a poor religion by which a man cannot get his soul saved. If, however, a man have an honest and useful trade, and employ himself diligently in labouring at it, he will surely be able to maintain himself by it; but without care, attention, and industry, he is not likely to get, even by this providential calling, the necessaries of life. In like manner, if a man do not walk worthy of his heavenly calling, i.e. suitable to its prescriptions, spirit, and design, he is not likely to get his soul saved unto eternal life. The best trade, unpractised, will not support any man; the most pure and holy religion of the Lord Jesus, unapplied, will save no soul. Many suppose, because they have a sound faith, that all is safe and well: as well might the mechanic, who knows he has a good trade, and that he understands the principles of it well, suppose it will maintain him, though he brings none of its principles into action by honest, assiduous, and well-directed labor. Some suppose that the calling refers to the epithets usually given to the Christians; such as children of Abraham, children of God, true Israel of God, heirs of God, saints, fellow citizens with the saints, etc., etc.; and that these honorable appellations must be a strong excitement to the Ephesians to walk worthy of these exalted characters But I do not find that the word κλησις, calling, is taken in this sense any where in the New Testament; but that it has the meaning which I have given it above is evident from 1Cor 7:20 : Εκαστος εν τη κλησει ᾑ εκληθη, εν ταυτῃ μενετω· Let every man abide in the calling to which he hath been called. The context shows that condition, employment, or business of life, is that to which the apostle refers. Verse 2 With all lowliness - It is by acting as the apostle here directs that a man walks worthy of this high vocation; ταπεινοφροσυνη signifies subjection or humility of mind. Meekness - The opposite to anger and irritability of disposition. Long-suffering - Μακροθυμια· Long-mindedness - never permitting a trial or provocation to get to the end of your patience. Forbearing one another - Ανεχομενοι αλληλων· Sustaining one another - helping to support each other in all the miseries and trials of life: or, if the word be taken in the sense of bearing with each other, it may mean that, through the love of God working in our hearts, we should bear with each other's infirmities, ignorance, etc., knowing how much others have been or are still obliged to bear with us. Verse 3 Endeavouring to keep the unity of the Spirit in the bond of peace - There can be no doubt that the Church at Ephesus was composed partly of converted Jews, as well as Gentiles. Now, from the different manner in which they had been brought up, there might be frequent causes of altercation. Indeed, the Jews, though converted, might be envious that the Gentiles were admitted to the same glorious privileges with themselves, without being initiated into them by bearing the yoke and burden of the Mosaic law. The apostle guards them against this, and shows them that they should intensely labor (for so the word σπουδαζειν implies) to promote and preserve peace and unity. By the unity of the Spirit we are to understand, not only a spiritual unity, but also a unity of sentiments, desires, and affections, such as is worthy of and springs from the Spirit of God. By the bond of peace we are to understand a peace or union, where the interests of all parties are concentrated, cemented, and sealed; the Spirit of God being the seal upon this knot. Verse 4 There is one body - Viz. of Christ, which is his Church. One Spirit - The Holy Ghost, who animates this body. One hope - Of everlasting glory, to which glory ye have been called by the preaching of the Gospel; through which ye have become the body of Christ, instinct with the energy of the Holy Ghost. Verse 5 One Lord - Jesus Christ, who is the governor of this Church. One faith - One system of religion, proposing the same objects to the faith of all. One baptism - Administered in the name of the holy Trinity; indicative of the influences, privileges, and effects of the Christian religion. Verse 6 One God - The fountain of all being, self-existent and eternal; and Father of all, both Jews and Gentiles, because he is the Father of the spirits of all flesh. Who is above all - Ὁ επι παντων· Who is over all; as the King of kings, and Lord of lords. And through all - Pervading every thing; being present with every thing; providing for all creatures; and by his energy supporting all things. And in you all - By the energy of his Spirit, enlightening, quickening, purifying, and comforting; in a word, making your hearts the temples of the Holy Ghost. Some think the mystery of the blessed Trinity is contained in this verse: God is over all, as Father; through all, by the Logos or Word; and in all, by the Holy Spirit. Verse 7 Unto every one of us is given grace - Grace may here signify a particular office; as if the apostle had said: Though we are all equal in the respects already mentioned, yet we have all different offices and situations to fill up in the Church and in the world; and we receive a free gift from Christ, according to the nature of the office, that we may be able to discharge it according to his own mind. So the free gift, which we receive from Christ, is according to the office or function which he has given us to fulfill; and the office is according to that free gift, each suited to the other. Verse 8 Wherefore he saith - The reference seems to be to Psa 68:18 , which, however it may speak of the removal of the tabernacle, appears to have been intended to point out the glorious ascension of Christ after his resurrection from the dead. The expositions of various commentators have made the place extremely difficult. I shall not trouble my reader with them; they may be seen in Rosenmuller. When he ascended up on high - The whole of this verse, as it stands in the psalm, seems to refer to a military triumph. Take the following paraphrase: Thou hast ascended on high: the conqueror was placed in a very elevated chariot. Thou hast led captivity captive: the conquered kings and generals were usually bound behind the chariot of the conqueror, to grace the triumph. Thou host received gifts for (Paul, given gifts unto) men: at such times the conqueror was wont to throw money among the crowd. Even to the rebellious: those who had fought against him now submit unto him, and share his munificence; for it is the property of a hero to be generous. That the Lord God might dwell among them: the conqueror being now come to fix his abode in the conquered provinces, and subdue the people to his laws. All this the apostle applies to the resurrection, ascension, and glory of Christ; though it has been doubted by some learned men whether the psalmist had this in view. I shall not dispute about this; it is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God; for the Spirit in the Old and New Testaments is the same. I may venture a short criticism on a few words in the original: Thou hast received gifts for men, לקחת מתנות באדם lakachta mattanoth baadam, thou hast taken gifts in man, in Adam. The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation; and it is in consequence of his being made man that it may be said, The Lord God dwells among them; for Jesus was called Immanuel, God with us, in consequence of his incarnation. This view of the subject is consistent with the whole economy of grace, and suits well with the apostle's application of the words of the psalmist in this place. Verse 9 But that he also descended - The meaning of the apostle appears to be this: The person who ascended is the Messiah, and his ascension plainly intimates his descension; that is, his incarnation, humiliation, death, and resurrection. Verse 10 He that descended - And he who descended so low is the same who has ascended so high. He came to the lower parts of the earth - the very deepest abasement; having emptied himself; taken upon him; the form of a servant, and humbled himself unto death, even the death of the cross; now he is ascended far above all heavens - higher than all height; he has a name above every name. Here his descending into the lower parts of the earth is put in opposition to his ascending far above all heavens. His abasement was unparalleled; so also is his exaltation. That he might fill all things - That he might be the fountain whence all blessings might flow; dispensing all good things to all his creatures, according to their several capacities and necessities; and, particularly, fill both converted Jews and Gentiles with all the gifts and graces of his Holy Spirit. Hence it follows: Verse 11 He gave some, apostles - He established several offices in his Church; furnished these with the proper officers; and, to qualify them for their work, gave them the proper gifts. For a full illustration of this verse, the reader is requested to refer to the notes on 1Cor 12:6-10 (note), 1Cor 12:28-30 (note); and to the concluding observations at the end of that chapter. Verse 12 For the perfecting of the saints - For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, see the note on 2Cor 13:9 . For the work of the ministry - All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry. Edifying of the body - The body of Christ is his Church, see Eph 2:20 , etc.; and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness. Verse 13 In the unity of the faith - Jews and Gentiles being all converted according to the doctrines laid down in the faith - the Christian system. The knowledge of the Son of God - A trite understanding of the mystery of the incarnation; why God was manifest in the flesh, and why this was necessary in order to human salvation. Unto a perfect man - Εις ανδρα τελειον· One thoroughly instructed; the whole body of the Church being fully taught, justified, sanctified, and sealed. Measure of the stature - The full measure of knowledge, love, and holiness, which the Gospel of Christ requires. Many preachers, and multitudes of professing people, are studious to find out how many imperfections and infidelities, and how much inward sinfulness, is consistent with a safe state in religion but how few, very few, are bringing out the fair Gospel standard to try the height of the members of the Church; whether they be fit for the heavenly army; whether their stature be such as qualifies them for the ranks of the Church militant! The measure of the stature of the fullness is seldom seen; the measure of the stature of littleness, dwarfishness, and emptiness, is often exhibited. Verse 14 Be no more children - Children, here, are opposed to the perfect man in the preceding verse; and the state of both is well explained by the apostle's allusions. The man is grown up strong and healthy, and has attained such a measure or height as qualifies him for the most respectable place in the ranks of his country. The child is ignorant, weak, and unsteady, tossed about in the nurse's arms, or whirled round in the giddy sports or mazes of youth; this seems to be the apostle's allusion. Being tossed to and fro, and carried about with every wind of doctrine, refers to some kind of ancient play, but what I cannot absolutely determine; probably to something similar to a top, or to our paper kite. By the sleight of men - The words εν τη κυβειᾳ refer to the arts used by gamesters, who employ false dice that will always throw up one kind of number, which is that by which those who play with them cannot win. Cunning craftiness - It is difficult to give a literal translation of the original words: εν πανουργιᾳ προς την μεθοδειαν της πλανης· "By cunning, for the purpose of using the various means of deception." Πανουργια signifies craft and subtlety in general, cheating and imposition: μεθοδεια, from which we have our term method, signifies a wile, a particular sleight, mode of tricking and deceiving; it is applied to the arts which the devil uses to deceive and destroy souls; see Eph 6:11 , called there the Wiles of the devil. From this it seems that various arts were used, both by the Greek sophists and the Judaizing teachers, to render the Gospel of none effect, or to adulterate and corrupt it. Verse 15 But, speaking the truth in love - The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God's eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides. Grow up into him - This is a continuance of the metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general. The truth of God should be so preached to all the members of the Church of God, that they may all receive an increase of grace and life; so that each, in whatever state he may be, may get forward in the way of truth and holiness. In the Church of Christ there are persons in various states: the careless, the penitent, the lukewarm, the tempted, the diffident, the little child, the young man, and the father. He who has got a talent for the edification of only one of those classes should not stay long in a place, else the whole body cannot grow up in all things under his ministry. Verse 16 From whom the whole body - Dr. Macknight has a just view of this passage, and I cannot express my own in more suitable terms: "The apostle's meaning is, that, as the human body is formed by the union of all the members to each other, under the head, and by the fitness of each member for its own office and place in the body, so the Church is formed by the union of its members under Christ, the head. Farther, as the human body increases till it arrives at maturity by the energy of every part in performing its proper function, and by the sympathy of every part with the whole, so the body or Church of Christ grows to maturity by the proper exercise of the gifts and graces of individuals for the benefit of the whole." This verse is another proof of the wisdom and learning of the apostle. Not only the general ideas here are anatomical, but the whole phraseology is the same. The articulation of the bones, the composition and action of the muscles, the circulation of the fluids, carrying nourishment to every part, and depositing some in every place, the energy of the system in keeping up all the functions, being particularly introduced, and the whole terminating in the general process of nutrition, increasing the body, and supplying all the waste that had taken place in consequence of labor, etc. Let any medical man, who understands the apostle's language, take up this verse, and he will be convinced that the apostle had all these things in view. I am surprised that some of those who have looked for the discoveries of the moderns among the ancients, have not brought in the apostle's word επιχορηγια , supply, from επιχορηγεω, to lead up, lead along, minister, supply, etc., as some proof that the circulation of the blood was not unknown to St. Paul! Verse 17 Walk not as other Gentiles walk - Ye are called to holiness by the Gospel, the other Gentiles have no such calling; walk not as they walk. In this and the two following verses the apostle gives a most awful account of the conduct of the heathens who were without the knowledge of the true God. I shall note the particulars. 1. They walked in the vanity of their mind, εν ματαιοτητι του νοος αὑτων· In the foolishness of their mind; want of genuine wisdom is that to which the apostle refers, and it was through this that the Gentiles became addicted to every species of idolatry; and they fondly imagined that they could obtain help from gods which were the work of their own hands! Here their foolishness was manifested. Verse 18 2. Having the understanding darkened - This is the second instance alleged by the apostle of the degradation of the Gentiles. Having no means of knowledge, the heart, naturally dark, became more and more so by means of habitual transgression; every thing in the Gentile system having an immediate tendency to blind the eyes and darken the whole soul. 3. Being alienated from the life of God - The original design of God was to live in man; and the life of God in the soul of man was that by which God intended to make man happy, and without which true happiness was never found by any human spirit: from this through the ignorance that was in them, δια την αγνοιαν την ουσαν, through the substantial or continually existing ignorance, which there was nothing to instruct, nothing to enlighten; for the most accurate writings of their best philosophers left them entirely ignorant of the real nature of God. And if they had no correct knowledge of the true God they could have no religion; and if no religion, no morality. Their moral state became so wretched that they are represented as abhorring every thing spiritual and pure, for this is the import of the word απηλλοτριωμενοι (which we translate alienated) in some of the best Greek writers. They abhorred every thing that had a tendency to lay any restraint on their vicious passions and inclinations. 4. Blindness of their heart - Δια την πωρωσιν· Because of the callousness of their hearts. Callous signifies a thickening of the outward skin of any particular part, especially on the hands and feet, by repeated exercise or use, through which such parts are rendered insensible. This may be metaphorically applied to the conscience of a sinner, which is rendered stupid and insensible by repeated acts of iniquity. Verse 19 5. Who being past feeling - Οιτινες απηλγηκοτες. The verb απαλγειν signifies, 1. To throw off all sense of shame, and to be utterly devoid of pain, for committing unrighteous acts. 2. To be desperate, having neither hope nor desire of reformation; in a word, to be without remorse, and to be utterly regardless of conduct, character, or final blessedness. Instead of απηλγηκοτες, several excellent MSS. and versions have απηλπικοτες, being without hope; that is, persons who, from their manner of life in this world, could not possibly hope for blessedness in the world to come, and who might feel it their interest to deny the resurrection of the body, and even the immortality of the soul. 6. Have given themselves over unto lasciviousness - Lasciviousness, ασελγεια, is here personified; and the Gentiles in question are represented as having delivered themselves over to her jurisdiction. This is a trite picture of the Gentile world: uncleanness, lechery, and debauchery of every kind, flourished among them without limit or restraint. Almost all their gods and goddesses were of this character. 7. To work all uncleanness with greediness - This is a complete finish of the most abandoned character; to do an unclean act is bad, to labor in it is worse, to labor in all uncleanness is worse still; but to do all this in every case to the utmost extent, εν πλεονεξια, with a desire exceeding time, place, opportunity, and strength, is worst of all, and leaves nothing more profligate or more abandoned to be described or imagined; just as Ovid paints the drunken Silenus, whose wantonness survives his strength and keeps alive his desires, though old age has destroyed the power of gratification: - Te quoque, inextinctae Silene libidinis, urunt: Nequitia est, quae te non sinit esse senem. Fast., lib. i. v. 413. Thee also, O Silenus, of inextinguishable lust, they inflame; Thou art old in every thing except in lust. Such was the state of the Gentiles before they were blessed with the light of the Gospel; and such is the state of those nations who have not yet received the Gospel; and such is the state of multitudes of those in Christian countries who refuse to receive the Gospel, endeavor to decry it, and to take refuge in the falsities of infidelity against the testimony of eternal truth. Verse 20 But ye have not so learned Christ - Ye have received the doctrines of Christianity, and therefore are taught differently; ye have received the Spirit of Christ, and therefore are saved from such dispositions. Some would point and translate the original thus: Ὑμεις δε ουχ οὑτως· εμαθετε τον Χριστον· But ye are not thus; ye have learned Christ. Verse 21 If so be that ye have heard him - Ειγε, Seeing that, since indeed, ye have heard us proclaim his eternal truth; we have delivered it to you as we received it from Jesus. Verse 22 That ye put off - And this has been one especial part of our teaching, that ye should abandon all these, and live a life totally opposite to what it was before. The old man - See the note on Rom 6:6 , and especially see the notes on Rom 13:13 , Rom 13:14 (note). Which is corrupt - The whole of your former life was corrupt and abominable; ye lived in the pursuit of pleasure and happiness; ye sought this in the gratification of the lusts of the flesh; and were ever deceived by these lusts, and disappointed in your expectations. Verse 23 And be renewed in the spirit of your mind - Their old mode of living was to be abandoned; a new one to be assumed. The mind is to be renovated; and not only its general complexion, but the very spirit of it; all its faculties and powers must be thoroughly, completely, and universally renewed. Plautus uses a similar expression describing deep distress, and answerable to our phrase innermost soul: - Paupertas, pavor territat mentem animi. Poverty and dread alarm my innermost soul. Epid., l. 519. Verse 24 Put on the new man - Get a new nature; for in Christ Jesus - under the Christian dispensation, neither circumcision avails any thing, nor uncircumcision, hut a new creation. Therefore ye must be renewed in the spirit of your mind. Which after God is created in righteousness - Here is certainly an allusion to the creation of man. Moses tells us, Gen 1:27 , that God created man in his own image; that is, God was the model according to which he was formed in the spirit of his mind. St. Paul says here that they should put on the new man, which after God is created in righteousness and true holiness, or, ὁσιοτητι της αληθειας, in the holiness of truth. Both certainly refer to the same thing, and the one illustrates the other. From the apostle we learn what Moses meant by the image of God; it was righteousness and the truth of holiness. See the note on Gen 1:26 . It is not this or the other degree of moral good which the soul is to receive by Jesus Christ, it is the whole image of God; it is to be formed κατα Θεον, according to God; the likeness of the Divine Being is to be traced upon his soul, and he is to bear that as fully as his first father Adam bore it in the beginning. Verse 25 Wherefore putting away lying - All falsity, all prevarication, because this is opposite to the truth as it is in Jesus, Eph 4:21 , and to the holiness of truth, Eph 4:24 . Speak every man truth with his neighbor - Truth was but of small account among many of even the best heathens, for they taught that on many occasions a lie was to be preferred to the truth itself. Dr. Whitby collects some of their maxims on this head. Κρειττον δε ελεσθαι ψευδος, η αληθες κακον· "A lie is better than a hurtful truth." - Menander. Το γαρ αγαθον κρειττον εστι της αληθειας· "Good is better than truth." - Proclus. Ενθα γαρ τι δει και ψευδος λεγεσθαι, λεγεσθω. "When telling a lie will be profitable, let it be told." - Darius in Herodotus, lib. iii. p. 101. "He may lie who knows how to do it εν δεοντι καιρῳ, in a suitable time." - Plato apud Stob., ser. 12. "There is nothing decorous in truth but when it is profitable; yea, sometimes και ψευδος ωνησεν ανθρωπους, και τ' αληθες εβλαψεν, truth is hurtful, and lying is profitable to men." - Maximus Tyrius, Diss. 3, p. 29. Having been brought up in such a loose system of morality, these converted Gentiles had need of these apostolic directions; Put away lying; speak the truth: Let lying never come near you; let truth be ever present with you. We are members one of another - Consider yourselves as one body, of which Jesus Christ is the head; and as a man's right hand would not deceive or wrong his left hand, so deal honestly with each other; for ye are members one of another. Verse 26 Be ye angry, and sin not - Οργιζεσθε, here, is the same as ει μεν οργιζεσθε, If Ye be angry, do not sin. We can never suppose that the apostle delivers this as a precept, if we take the words as they stand in our version. Perhaps the sense is, Take heed that ye be not angry, lest ye sin; for it would be very difficult, even for an apostle himself, to be angry and not sin. If we consider anger as implying displeasure simply, then there are a multitude of cases in which a man may be innocently, yea, laudably angry; for he should be displeased with every thing which is not for the glory of God, and the good of mankind. But, in any other sense, I do not see how the words can be safely taken. Let not the sun go down upon your wrath - That is: If you do get angry with any one, see that the fire be cast with the utmost speed out of your bosom. Do not go to sleep with any unkind or unbrotherly feeling; anger, continued in, may produce malice and revenge. No temper of this kind can consist with peace of conscience, and the approbation of God's Spirit in the soul. Verse 27 Neither give place to the devil - Your adversary will strive to influence your mind, and irritate your spirit; watch and pray that he may not get any place in you, or ascendancy over you. As the word διαβολος is sometimes used to signify a calumniator, tale-bearer, whisperer, or backbiter; (see in the original, 1Tim 3:11 ; 2Tim 3:3 , and Tit 2:3 ); here it may have the same signification. Do not open your ear to the tale-bearer, to the slanderer, who comes to you with accusations against your brethren, or with surmisings and evil speakings. These are human devils; they may be the means of making you angry, even without any solid pretense; therefore give them no place, that you may not be angry at any time; but if, unhappily, you should be overtaken in this fault, let not the sun go down upon your wrath; go to your brother, against whom you have found your spirit irritated; tell him what you have heard, and what you fear; let your ears be open to receive his own account; carefully listen to his own explanation; and, if possible, let the matter be finally settled, that Satan may not gain advantage over either. Verse 28 Let him that stole steal no more - It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbor, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretense of helping the poor, defraud another; but let him labor, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, etc., are consistent with no kind of religion that acknowledges the true God. If Christianity does not make men honest, it does nothing for them. Those who are not saved from dishonesty fear not God, though they may dread man. Verse 29 Let no corrupt communication - Πας λογος σαπρος. Kypke observes that λογος σαπρος signifies a useless, putrid, unsavory, and obscene word or conversation. 1. Useless, particularly that which has been rendered so by old age and corruption. 2. Putrid, impure; so Aristophanes in Lysistrat., p. 859, calls a bad woman σαπρα: εμοι συ λουτρον, ω σαπρα· Tune, Spurca! balneum mihi parabis? 3. Calumnious, or reproachful; whatever has a tendency to injure the name, fame, or interest of another. In short, it appears to mean any word or thing obscene, any thing that injures virtue, countenances vice, or scoffs at religion. In the parallel place, Col 4:6 , the apostle exhorts that our speech may be seasoned with salt, to preserve it from putrefaction. See Kypke and Macknight. But that which is good to the use of edifying - To be good for a thing is a Graecism, as well as an Anglicism, for, to be fit, proper, suitable, etc.; so Achilles Tatius, lib. iv. p. 231: Αγαθον εις φιλιαν οιδα σε· I know thee to be good (formed) for friendship. And Appian, de Bell. Hisp., p. 439, terms both the Scipios, Ανδρας ες παντα αγαθους γενομενους, men who were good (suitable) for all things. And also Lucian, in Toxari, p. 53: Ου μονον αρα τοξευειν αγαθοι ησαν Σκυθαι· The Scythians were not good (expert) in archery only. See Kypke, from whom I quote. That it may minister grace - Ἱνα δῳ χαριν. This may be understood thus: 1. Let your conversation be pure, wise, and holy, that it may he the means of conveying grace, or Divine influences, to them that hear. 2. Let it be such as to be grateful or acceptable to the hearers. This is the meaning of Ἱνα δῳ χαριν in some of the most correct Greek writers. Never wound modesty, truth, or religion with your discourse; endeavor to edify those with whom you converse; and if possible, speak so as to please them. Verse 30 Grieve not the Holy Spirit of God - By giving way to any wrong temper, unholy word, or unrighteous action. Even those who have already a measure of the light and life of God, both of which are not only brought in by the Holy Spirit, but maintained by his constant indwelling, may give way to sin, and so grieve this Holy Spirit that it shall withdraw both its light and presence; and, in proportion as it withdraws, then hardness and darkness take place; and, what is still worse, a state of insensibility is the consequence; for the darkness prevents the fallen state from being seen, and the hardness prevents it from being felt. Whereby ye are sealed - The Holy Spirit in the soul of a believer is God's seal, set on his heart to testify that he is God's property, and that he should be wholly employed in God's service. It is very likely that the apostle had in view the words of the prophet, Isa 63:10 : But they rebelled, and Vexed his Holy Spirit; therefore he was turned to be their enemy, and fought against them. The psalmist refers to the same fact in nearly the same words, Psa 78:40 : How oft did they Provoke him in the wilderness, and Grieve him in the desert! Let every man, therefore, take heed that he grieve not the Spirit of God, lest God turn to be his enemy, and fight against him. Verse 31 Let all bitterness - Πασα πικρια. It is astonishing that any who profess the Christian name should indulge bitterness of spirit. Those who are censorious, who are unmerciful to the failings of others, who have fixed a certain standard by which they measure all persons in all circumstances, and unchristian every one that does not come up to this standard, these have the bitterness against which the apostle speaks. In the last century there was a compound medicine, made up from a variety of drastic acrid drugs and ardent spirits, which was called Hiera Picra, ἱερα πικρα, the holy bitter; this medicine was administered in a multitude of cases, where it did immense evil, and perhaps in scarcely any case did it do good. It has ever appeared to me to furnish a proper epithet for the disposition mentioned above, the holy bitter; for the religiously censorious act under the pretense of superior sanctity. I have known such persons do much evil in a Christian society, but never knew an instance of their doing any good. And wrath - Θυμος is more properly anger, which may be considered the commencement of the passion. Anger - Οργν is more properly wrath - the passion carried to its highest pitch, accompanied with injurious words and outrageous acts, some of which are immediately specified. And clamor - Κραυγη Loud and obstreperous speaking, brawling, railing, boisterous talk, often the offspring of wrath; all of which are highly unbecoming the meek, loving, quiet, sedate mind of Christ and his followers. And evil speaking - Βλασφημια· Blasphemy; that is, injurious speaking - words which tend to hurt those of whom or against whom they are spoken. With all malice - Κακια· All malignity; as anger produces wrath, and wrath clamor, so all together produce malice; that is, settled, sullen, fell wrath, which is always looking out for opportunities to revenge itself by the destruction of the object of its indignation. No state of society can be even tolerable where these prevail; and, if eternity were out of the question, it is of the utmost consequence to have these banished from time. Verse 32 Be ye kind one to another - Γινεσθε - χρηστοι· Be kind and obliging to each other; study good breeding and gentleness of manners. A Christian cannot be a savage, and he need not be a boor. Never put any person to needless pain. Tender-hearted - Ευσπλαγχνοι· Compassionate; having the bowels easily moved (as the word implies) to commiserate the state of the wretched and distressed. Forgiving one another - Should you receive any injury from a brother, or from any man, be as ready to forgive him, on his repentance and acknowledgment, as God was, for Christ's sake, to forgive you when you repented of your sins, and took refuge in his mercy. 1. The exhortations given in this chapter, if properly attended to, have the most direct tendency to secure the peace of the individual, the comfort of every family, and the welfare and unity of every Christian society. That God never prohibits any thing that is useful to us, is an unshaken truth. And that he never commands what has not the most pointed relation to our present and eternal welfare, is not less so. How is it, then, that we do not glory in his commandments and rejoice in his prohibitions? If the gratification of our fleshly propensities could do us good, that gratification had never been forbidden. God plants thorns in the way that would lead us to death and perdition. 2. From the provision which God has made for the soul's salvation, we may see the nature, and in some sense the extent, of the salvation provided. Much on this subject has been said in the preceding chapter, and the same subject is continued here. God requires that the Church shall be holy, so that it may be a proper habitation for himself; and he requires that each believer should be holy, and that he should, under the influences of his grace, arrive at the measure of the stature of the fullness of Christ! Eph 4:13 . This is astonishing; but God is able to make all grace abound towards us. 3. It is the will of God that Christians should be well instructed; that they should become wise and intelligent; and have their understandings well cultivated and improved. Sound learning is of great worth, even in religion; the wisest and best instructed Christians are the most steady, and may be the most useful. If a man be a child in knowledge, he is likely to be tossed to and fro, and carried about with every wind of doctrine; and often lies at the mercy of interested, designing men: the more knowledge he has, the more safe is his state. If our circumstances be such that we have few means of improvement, we should turn them to the best account. "Partial knowledge is better than total ignorance; he who cannot get all he may wish, must take heed to acquire all that he can." If total ignorance be a bad and dangerous thing, every degree of knowledge lessens both the evil and the danger. It must never be forgotten that the Holy Scriptures themselves are capable of making men wise unto salvation, if read and studied with faith in Christ. 4. Union among the followers of Christ is strongly recommended. How can spiritual brethren fall out by the way? Have they not all one Father, all one Head? Do they not form one body, and are they not all members of each other? Would it not be monstrous to see the nails pulling out the eyes, the hands tearing off the flesh from the body, the teeth biting out the tongue, etc., etc.? And is it less so to see the members of a Christian society bite and devour each other, till they are consumed one of another? Every member of the mystical body of Christ should labor for the comfort and edification of the whole, and the honor of the Head. He that would live a quiet life, and keep the unity of the Spirit in the bond of peace, must be as backward to take offense as to give it. Would all act on this plan (and surely it is as rational as it is Christian) we should soon have glory to God in the highest, and on earth peace and good will among men. 5. A roughness of manners is to some unavoidable; it is partly owing to the peculiar texture of their mind, and partly to their education. But there are others who glory in, and endeavor to cultivate, this ungentle disposition; under this is often concealed a great degree of spiritual pride, and perhaps some malignity; for they think that this roughness gives them a right to say grating, harsh, and severe things. They should be taught another lesson; and if they will not demean themselves as they ought, they should be left to themselves, and no man should associate with them. They are not Christians, and they act beneath the character of men. Introduction Christians should imitate their heavenly Father, and walk in love, after the example of Christ, Eph 5:1 , Eph 5:2 . They should avoid all uncleanness, impurity, covetousness, and foolish jesting, and idolatry, because these things exclude from the kingdom of God, Eph 5:3-7 . The Ephesians were once in darkness, but being now light in the Lord, they are exhorted to walk in that light, and bring forth the fruits of the Spirit; and to have no fellowship with the workers of iniquity, whose evil deeds are manifested by the light, Eph 5:8-13 . All are exhorted to awake; to walk circumspectly; to redeem the time; and to learn what the will of the Lord is, Eph 5:14-17 . The apostle gives particular directions relative to avoiding excess of wine, Eph 5:18 . To singing and giving thanks, Eph 5:19 , Eph 5:20 . Submission to each other, Eph 5:21 . To husbands that they should love their wives, as Christ loved the Church; for by the marriage union, the union between Christ and the Church is pointed out; and wives are exhorted to reverence their husbands, Eph 5:22-33 . Verse 1 Be ye therefore followers of God - The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word μιμηται, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, etc.; and it is from this Greek word that we have the word mimic. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; imitate him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of beloved children to him

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.

nday; Ephesians 4:22-28 DUTY TO NEW AND OLD MAN. 1 Here again is an admonition for Christians to follow up their faith by good works and a new life, for though they have forgiveness of sins through baptism, the old Adam still adheres to their flesh and makes himself felt in tendencies and desires to vices physical and mental. The result is that unless Christians offer resistance, they will lose their faith and the remission of sins and will in the end be worse than they were at first; for they will begin to despise and persecute the Word of God when corrected by it. Yea, even those who gladly hear the Word of God, who highly prize it and aim to follow it, have daily need of admonition and encouragement, so strong and tough is that old hide of our sinful flesh. And so powerful and wily is our old evil foe that wherever he can gain enough of an opening to insert one of his claws, he thrusts in his whole self and will not desist until he has again sunk man into his former condemnable unbelief and his old way of despising and disobeying God. 2 Therefore, the Gospel ministry is necessary in the Church, not only for instruction of the ignorant — such as the simple, unlettered people and the children — but also for the purpose of awakening those who know very well what they are to believe and how they are to live, and admonishing them to be on their guard daily and not to become indolent, disheartened or tired in the war they must wage on this earth with the devil, with their own flesh and with all manner of evil. 3 For this reason Paul is so persistent in his admonitions that he actually seems to be overdoing it. He proceeds as if the Christians were either too dull to comprehend or so inattentive and forgetful that they must be reminded and driven. The apostle well knows that though they have made a beginning in faith and are in that state which should show the fruits of faith, such result is not so easily forthcoming. It will not do to think and say: Well, it is sufficient to have the doctrine, and if we have the Spirit and faith, then fruits and good works will follow of their own accord. For although the Spirit truly is present and, as Christ says, willing and effective in those that believe, on the other hand the flesh is weak and sluggish. Besides, the devil is not idle, but seeks to seduce our weak nature by temptations and allurements. 4 So we must not permit the people to go on in their way, neglecting to urge and admonish them, through God’s Word, to lead a godly life. Indeed, you dare not be negligent and backward in this duty; for, as it is, our flesh is all too sluggish to heed the Spirit and all too able to resist it. Paul says ( Galatians 5:17 ): “For the flesh lusteth against the Spirit, and the Spirit against the flesh … that ye may not do the things that ye would.” Therefore, God is constrained to do as a good and diligent householder or ruler, who, having a slothful man-servant or maid-servant, or careless officers, who otherwise are neither wicked nor faithless, will not consider it sufficient once or twice to direct, but will constantly be supervising and directing. 5 Nor have we as yet arrived at the point where our flesh and blood will joyfully and gladly abound in good works and obedience to God as the spirit is inclined and faith directs. Even with the utmost efforts the Spirit scarce can compel our old man. What would be the result if we were no more urged and admonished but could go our way thinking, as many selfsatisfied persons do: I am well acquainted with my duties, having learned them many years ago and having heard frequent explanations of them; yea, I have taught others? It might be that one year’s intermission of preaching and admonition would place us below the level of the heathen. 6 Now, this exhortation in itself is simple and easy of comprehension. The apostle is but repeating his exhortations of other places — on the fruits of faith, or a godly walk — merely in different terms. Here he speaks of putting away the old man and putting on the new man, of being V.23. “renewed in the spirit of your mind.” “THE OLD MAN.” 7 What he calls “the old man” is well known to us; namely, the whole nature of man as descended from Adam after his fall in paradise, being blinded by the devil, depraved in soul, not keeping God before his eyes nor trusting him, yes, utterly regardless of God and the judgment day. Though with his mouth he may honor God’s Word and the Gospel, yet in reality he is unchanged; if he does have a little additional knowledge, he has just as little fear, love and trust in God as heretofore. 8 Such a life and such conduct should not be found among you, says the apostle; you are not to continue with “the old man.” He must be put off and laid aside. Your former manner of life, inherited of Adam, consisted in disobeying God, in neither fearing, trusting nor calling upon him. Again, in your body you obeyed not God’s commandments, being given to lust, pride, insatiable greed, envy, hatred, etc. A life and walk of this nature is not becoming a Christian who is regarded as, and truly is, a different order of being from his former self, as we shall hear. Necessarily he should walk differently. 9 In this respect a Christian must take heed that he does not deceive himself; the true Christian differs from the hypocrite. True Christians so live that it is apparent from their lives that they keep God before their eyes and truly believe the Gospel, while hypocrites likewise show by their walk that their pretensions of faith and forgiveness of sin are hollow. No proof is seen in their lives and works showing that they have in any wise mended their former ways; they merely deck themselves with a pretense, with the name of Gospel, of faith, of Christ. 10 Now, the apostle has two things to say of the old man: that he corrupts himself in error as to the soul and in lusts as to the body. Paul portrays the old man — meaning every man without true faith though he bear the name of a Christian — as in the first place given to error: coming short of the truth, knowing naught of the true knowledge of Christ and faith in him, indifferent alike to God’s wrath and God’s grace, deceiving himself with his own conceit that darkness is light. The old man believes that God will not be moved to vengeance though he do as he pleases, even to decorating vices with the names of virtues. Haughtiness, greed, oppressing and tormenting the poor, wrath, envy — all this he would call preserving his dignity, exercising strict discipline, honestly and economically conducting his domestic affairs, caring for his wife and children, displaying Christian zeal and love of justice, etc. In short, he proceeds in the perfectly empty delusion and self-conceit that he is a Christian. 11 Out of this error proceeds the other corruption, the lusts of the body, which are fruits of unbelief. Unbelief causes men to walk in sinful security and yield to all the appetites of their flesh. Such have no inclination toward what is good, nor do they aim to promote orderliness, honor or virtue. They take desperate chances on their lives, wanting to live according to the lusts of their flesh, and yet not be reprimanded. 12 This, says the apostle, is the old man’s course and nature. He will do naught but ruin himself. The longer continued, the greater his debasement. He draws down upon himself his own condemnation and penalty for body and soul; for in proportion as he becomes unbelieving and hardhearted, does he become haughty, hateful and faithless, and eventually a perfect scoundrel and villain. This was your former manner of life, when as yet you were heathen and non-Christians. Therefore you must by all means put off the old man and cast him far from you; otherwise you cannot remain a Christian. For glorying in the grace of God and the forgiveness of sin is inconsistent with following sin — remaining in the former old un-Christian life and walking in error and deceitful lusts. THE GROWTH OF “THE NEW MAN.” V.23, 24. “And that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth.” 13 Having put away the old man, the apostle exhorts us further to put on the new man, that day by day we may grow as new creatures. This is effected by first being delivered from error — from the erroneous thoughts and ideas incident to our corrupt nature with its false conceptions of God, wherein we do not fear nor believe him — and then from God’s Word receiving the right understanding of him. When we rightly understand, we shall fear his wrath against sin and rely on his grace in true faith, believing that he will forgive our sins for Christ’s sake and will hear our prayer for strength and assistance to withstand and conquer, and to continually grow in faith. 14 This change Paul calls being “renewed in the spirit of your mind”; that is, constantly growing and becoming established in that true conception and clear knowledge of Christ begun in us, in opposition to error and idle vaporings. He who is thus received, says the apostle, is a man “that after God hath been created in righteousness and holiness of truth.” In the old man there is naught but error, by means of which the devil leads to destruction. But the new man has the Spirit and the truth, by which the heart is illumined unto righteousness and holiness, wherein man follows the guidance of God’s Word and feels a desire for a godly walk and good life; just as, on the other hand, the desire and love for sin and wickedness is the product of error. This new man is created after God, as an image of God, and must of necessity differ from such as live in error and in lusts, without the knowledge of God and disobedient to him. For if God’s image is in man, man must consequently have the right knowledge of God and right conceptions and ideas, and lead a godly life consistent with holiness and righteousness as found in God himself. 15 Such an image of God Adam was when first created. He was, as to the soul, truthful, free from error, and possessed of true faith and knowledge of God; and as to the body, holy and pure, that is, without the impure, unclean desires of avarice, lasciviousness, envy, hatred, etc. And all his children — all men — would have so remained from their birth if he had not suffered himself to be led astray by the devil and to be thus ruined. But since Christians, by the grace and Spirit of God, now have been renewed to this image of God, they are so to live that soul and spirit are righteous and pleasing to God through faith in Christ; and that also the body — meaning the whole external life — be pure and holy, which is genuine holiness. 16 Some there are who pretend to great holiness and purity, but it is mere pretense, deceiving the people in general. Such are the factious spirits and monastic saints, who base their holiness and uprightness solely on an external, peculiar life and on self-elected works. Theirs may be apparently a commendable, holy and pure way of praying and fasting, of denying self, etc., and the people may call it so; but inwardly they are and remain haughty, venomous, hateful, filled with the filth of human lust and evil thoughts, as Christ says of such. Matthew 15:19; Luke 16:15. Likewise their righteousness on which they pride themselves before God has a certain gloss, on the strength of which they presume to merit the grace of God for themselves and others; but inwardly they have no true conception of God, being in rank unbelief, that is, false and vain suppositions, or doubts. Such righteousness, or holiness, is not true nor honest. It is made up wholly of hypocrisy and deceit. It is built, not of God nor after God, but after that lying spirit, the devil. 17 The true Christian, Paul asserts, has been molded through faith in Christ into a new man, like unto God, truly justified and holy in his sight; even as Adam originally was in perfect harmony of heart with God, showing true, straightforward confidence, love and willingness. And his body was holy and pure, knowing naught of evil, impure or improper desire. Thus the whole life of the man was a beautiful portrait of God, a mirror wherein God himself was reflected; even as the lives and natures of the holy spirits the angels are wrapped up in God and represent true knowledge of him, assurance, and joy in him and utterly pure and holy thoughts and works according to the will of God. 18 But since man is now so grievously fallen from this cheerful confidence, this certainty and joy, into doubts or into presumption toward God, and from unspotted, noble obedience into the lusts of iniquity and ungodliness, it follows that not from mankind can come help or relief. Nor can any one hope for remedy except the Christians, who through faith in Christ begin again to have a joyful and confident heart toward God. They thus enter again into their former relation and into the true paradise of perfect harmony with God and of justification; they are comforted by his grace. Accordingly they are disposed to lead a godly life in harmony with God’s commandments and to resist ungodly lusts and ways. These begin to taste God’s goodness and loving kindness, as Paul says, and realize what they lost in paradise. He, therefore, that would be a Christian should strive to be found in this new man created after God; not in blind error and vain conceit, but in the very essence of righteousness and holiness before God. TWO CLASSES OF SINS. V.25. “Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another.” 19 Lest there might be one who failed to understand the meaning of the old and the new man, or of true and false righteousness and holiness, the apostle now proceeds to give an example or two, making it easier for us to grasp the idea. All sin comes under one of two classes: First, that of the devil’s own making, such as murder and deceit; for by lies he establishes all idolatry, error, false faith and holiness, and among men he creates faithlessness, deceit, malice, etc. Secondly, those sins which he instigates man to commit against man; deeds of wrath, hatred, vengeance and murder. Paul combines these two classes. 20 Now, when a man does not deal fairly with his neighbor, but practices dishonesty and deceit, be it in matters spiritual or temporal (and the world is ever deceitful in all transactions), then certainly the old man holds sway and not righteousness nor holiness, however much the man may effect a good appearance and evade the courts. For such conduct does not reflect God’s image, but the devil’s. For the heart does not rely on God and his truth, otherwise it would war with fraud and deception; but its object is to clothe itself with a misleading garb, even assuming the name of God, and thus to deceive, belie, betray and forsake its neighbor at the bidding of every fiendish whim, and all for the satisfaction of its avarice, selfishness and pride. 21 In contrast thereto you can recognize the new man. He speaks the truth and hates lies, not only those momentous lies against the first table of the Ten Commandments, but also those against the second table; for he deals faithfully and in a brotherly way with others, doing as he would be done by himself. Thus should Christians live with each other, as members of one body, according to the apostle, and as having in Christ all things common and alike. V.26. “Be ye angry and sin not: let not the sun go down upon your wrath.” 22 Half the sins which the world has learned of its lord and master, the devil, consist in lying and deceiving, and that in the name and appearance of truth. No one wants to be called a liar, and even the devil covers his lies with the name of truth. The other half, which is easier to recognize, consists in wrath and its fruits. And this class is usually the result of the other. The world, for its own advantage, lies and deceives; and when it sees mankind acting in opposition to its wishes, or beholds its lies exposed and its schemes thwarted, it begins to rage in wrath against God, endeavoring to avenge itself and inflict harm, but fraudulently disguising its wicked motive under the plea of having good and abundant reasons for its action. 23 Therefore Paul admonishes the Christians as new creatures, to guard against this vice of wrath, adducing the fourth verse of the fourth Psalm: “Stand in awe and sin not.” The repetition of this passage sounds, in Paul’s rendering, as if permission to be angry were given; he says: “Be ye angry, and sin not.” But Paul is taking into consideration the way of the world. Men are tempted and moved to anger. There are no clean records. Under sudden provocation the heart swells with ire, while the devil busily fans the flame; for he is ever alert to stamp upon us his seal and image and make us like unto him, either through error and false doctrine, or through wrath and murder in conflict with love and patience. These two forms of evil you will encounter, especially if you make an effort to be a godly Christian, to defend the truth and to live uprightly in the sight of all. You will meet with all manner of malice aforethought and deceit, and with faithlessness and malignity on the part of those you have benefited; again, with unmasked violence and injustice on the part of those who should protect you and see to your interests. This will hurt and move you to wrath. Yea, in your own house and among your dear Christian brethren you will often meet with that which vexes you; again, a word of yours may hurt their feelings. And it will not be otherwise. This life of ours is so constituted that such conditions must be. Flesh and blood cannot but be stirred at times by wrath and impatience, especially when it receives evil for good; and the devil is ever at hand kindling your anger and endeavoring to fan into a blaze the wrath and ill humor between yourself and your neighbor. 24 But right here, says the apostle, you should beware and not sin; not give rein, nor yield to the impulse and promptings of wrath. That you may indeed be moved, the apostle would say, I well know, and you may fancy to have the best of reasons for exhibiting anger and vengeance; but beware of doing what your wrath would have you do: and if overcome by wrath and led to rashness, do not continue in it, do not harbor it, but subdue and restrain it, the sooner the better; do not suffer it to take root or to remain with you over night. 25 If followed, wrath will not suffer you to do a single right thing, as James affirms ( James 1:20 ). It causes man to fall and sin against God and his neighbor. Even the heathen have seen that wrath gets the better of reason and is never the source of good counsel. In line with this, we read that St. Ambrose reproved the emperor Theodosius for having, while in a rage, caused the execution of many persons in Thessalonica; and that he succeeded in having the emperor issue a rescript to the effect that no one should be executed, even on his imperial order and command, until a full month had passed by, thus affording an opportunity to rescind the order if given in haste and wrath. 26 Therefore the Psalm says: When wrath attacks and moves you, do not at once give it leave to do its will. Therein you would certainly commit sin. But go into your chamber, commune and take counsel with yourself, pray the Lord’s Prayer, repeat some good passages from God’s Word, curb yourself and confide in God; he will uphold your rights. 27 It is this the apostle has in mind when saying: “Let not the sun go down upon your wrath.” A Christian must not entertain wrath; he should instantly quench and stifle it. It is the part of the new man to control anger, that the devil may not move him from his new-found faith and make him lose what he has received. If he yields to these instigations of his flesh, he thereby returns to the error and condemnation in the old man and loses control of himself, following his own desires. Then he adorns a lie with the appearance of truth, claiming the right to be angry and take revenge; just as the world does when it asserts: This fellow has done me infinite violence and injustice; am I to suffer it? I have a just cause and shall not recline my head in ease until he is repaid! By such talk it loses its case before both God and men; as the saying goes: He that strikes back has the most unjust cause. 28 Both divine and human justice forbids that a man be judge in his own case. For this very reason God has established governmental and judicial authority, in his stead to punish transgressions, which — when properly administered — is not man’s but God’s judgment. He therefore that invades such judgment, invades the authority of God himself; he commits a double wrong and merits double condemnation. If you desire to seek and obtain redress in the courts, you are at liberty to do so, provided you proceed in the proper way, at the proper place and with those to whom God has entrusted authority. To these authorities you may appeal for redress. If you obtain it according to law, well and good; if not, you must suffer wrong and commit your case to God, as we have explained more fully elsewhere. 29 In short, we find in this unique passage a statement to the effect that he who curbs not his wrath but retains it longer than a day, or over night, cannot be a Christian. Where then do they stand who entertain wrath and hatred indefinitely, for one, two, three, seven, ten years? Such is no longer human wrath but fiendish wrath from hell; it will not be satisfied nor extinguished, but when it once takes possession of a man he would, if able, destroy everything in a moment with his hellish fire. Even so the arch-fiend is not satisfied with having cast the whole human race into sin and death, but will not rest content unless he can drag all human beings into eternal damnation. 30 A Christian therefore has ample cause to carefully guard against this vice. God may have patience with you when wrath wells up in your heart — although that, too, is sinful — but take heed that wrath does not overcome you and cause you to fall. Rather take serious counsel with yourself and extinguish and expel your anger by applying passages of Holy Writ and calling upon your faith. When alone or about to retire, repeat the Lord’s Prayer, ask for forgiveness and confess that God daily forgives you much oftener than your neighbor sins against you. V.27, 28. “Neither give place to the devil. Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.” 31 This thought is brought out also in the next Epistle, namely, that a Christian should guard against giving offense to anybody by his life, lest God’s name be blasphemed. It is a grand thing to be a Christian, who, as has been stated, is a new man created after God and a true image of God, wherein God himself desires to be reflected. Therefore, whatever of good a Christian does, or whatever of evil he does, under the name of a Christian, either honors or disgraces God’s name. Now, says Paul, whenever you follow your lusts, in obedience to your old Adam, you do naught but give occasion to the slanderers — the devil and his troop — to blaspheme the name of God. For the devil, even without your assistance, at all times seeks opportunity — nor can he desist — to befoul our dear Gospel and the name of God with his slanderous tales, composed, if need be, entirely of lies. But where he finds the semblance of occasion he knows how to profit by it. He will then open his mouth wide and cry: Behold, these are your Gospel people! Here you have the fruits of this new doctrine! Is their Christ such a one as they honor by their lives? 32 So then a Christian should be exceedingly careful and cautious for this reason, if for no other: to protect the name and honor of his dear God and Savior and not to do the devil the favor of letting him whet his slanderous tongue on Christ’s name. How shall we stand and answer in his sight when we cannot deny the fact that our life gives just cause for complaint and offense? By such a life we intentionally bring disgrace and shame upon God’s name and Word, which things should be our highest treasures and most valuable possessions. 33 When the apostle says, “Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need,” he indicates the true fruit of repentance, which consists in abandoning and utterly abstaining from evil and in doing good. He at the same time attacks and reproves the sin of theft so common in all walks of life. And them who idle away their time and neglect their duty of serving and helping their fellow-beings, he calls — and rightfully — thieves in God’s sight. 34 For the right interpretation of the commandment, Thou shalt not steal, is this: Thou shalt live of thine own work, that thou mayest have to give to the needy. This is your bounden duty, and if you do not so God will pronounce you not a Christian but a thief and robber. In the first place, because you are an idler and do not support yourself, but live by the sweat and toil of others; in the second place, because you withhold from your neighbor what you plainly owe him. Where now shall we find those who keep this commandment? Indeed, where should we dare look for them except where no people live? But such a class of people should Christians be. Therefore, let each of us beware lest he deceive himself; for God will not be mocked nor deceived. Galatians 6:7.

ther places, the "new creature, or the new creation," 2Cor 5:17, and refers to the condition after the heart is changed. The change is so great, that there is no impropriety in speaking of one who has experienced it as "a new man." He has new feelings, principles, and desires. He has laid aside his old principles and practices, and, in everything that pertains to moral character, he is new. His body is indeed the same; the intellectual structure of his mind the same; but there has been a change in his principles and feelings which make him, in all the great purposes of life, a new being. Learn, that regeneration is not a trifling change. It is not a mere change of relations, or of the outward condition. It is not merely being brought from the world into the church, and being baptized, though by the most holy hands; it is much more. None of these things would make proper the declaration, "he is a new man." Regeneration by the Spirit of God does. After God. καταθεον. In respect to God. The idea is, evidently, that man is so renewed as to become like God, or the Divine image is restored to the soul. In the parallel passage in Colossians Col 3:10 the idea is expressed more fully--"renewed in knowledge after the image of him that created him." Man, by regeneration, is restored to the lost image of God. Comp. Gen 1:26. Is created. A word that is often used to denote the new birth, from its strong resemblance to the first act of creation. See it explained 2Cor 5:17. In righteousness. That is, the renewed man is made to resemble God in righteousness. This proves that man, when he was made, was righteous; or that righteousness constituted a part of the image of God in which he was created. The object of the work of redemption is to restore to man the lost image of God, or to bring him back to the condition in which he was before he fell. And true holiness. Marg., as in Greek, holiness of truth -- standing in contrast with "lusts of deceit" (Greek) in Eph 4:22. Holiness properly refers to purity towards God, and righteousness to integrity towards men; but it is not certain that this distinction is observed here. The general idea is, that the renovated man is made an upright and a pious man; and that therefore he should avoid the vices which are practised by the heathen, and which the apostle proceeds to specify. This phrase also proves that, when man was created, he was a holy being. (c) "in righteousness" Gall 6:15, Eph 2:10 (1) "true holiness" "holiness of truth"Verse 25. Wherefore putting away lying. It may seem strange that the apostle should seriously exhort Christians to

The new man - Universal holiness. After - In the very image of God.