mh_parser/vol_split/49 - Ephesians/Chapter 4.xml

<div2 id="Eph.v" n="v" next="Eph.vi" prev="Eph.iv" progress="59.30%" title="Chapter IV">
<h2 id="Eph.v-p0.1">E P H E S I A N S.</h2>
<h3 id="Eph.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Eph.v-p1">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, <scripRef id="Eph.v-p1.1" osisRef="Bible:Eph.4.1" parsed="|Eph|4|1|0|0" passage="Eph 4:1">ver. 1</scripRef>. II. An exhortation to mutual love,
unity, and concord, with the proper means and motives to promote
them, <scripRef id="Eph.v-p1.2" osisRef="Bible:Eph.4.2-Eph.4.16" parsed="|Eph|4|2|4|16" passage="Eph 4:2-16">ver. 2-16</scripRef>. III. An
exhortation to Christian purity and holiness of life; and that both
more general (<scripRef id="Eph.v-p1.3" osisRef="Bible:Eph.4.17-Eph.4.24" parsed="|Eph|4|17|4|24" passage="Eph 4:17-24">ver.
17-24</scripRef>) and in several particular instances, <scripRef id="Eph.v-p1.4" osisRef="Bible:Eph.4.25-Eph.4.32" parsed="|Eph|4|25|4|32" passage="Eph 4:25-32">ver. 25, to the end</scripRef>.</p>
<scripCom id="Eph.v-p1.5" osisRef="Bible:Eph.4.1" parsed="|Eph|4|1|0|0" passage="Eph 4:1" type="Commentary"/><div class="Commentary" id="Bible:Eph.4.1">
<h4 id="Eph.v-p1.6">Consistency Enforced. (<span class="smallcaps" id="Eph.v-p1.7">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.v-p2">1 I therefore, the prisoner of the Lord, beseech
you that ye walk worthy of the vocation wherewith ye are
called,</p>
<p class="indent" id="Eph.v-p3">This is a general exhortation to walk as
becomes our Christian profession. Paul was now a prisoner at Rome;
and he was the <i>prisoner of the Lord,</i> or in the Lord, which
signifies as much as for the Lord. See of this, <scripRef id="Eph.v-p3.1" osisRef="Bible:Eph.3.1" parsed="|Eph|3|1|0|0" passage="Eph 3:1"><i>ch.</i> iii. 1</scripRef>. 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>I therefore, the
prisoner of the Lord, beseech you,</i>" &amp;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; <i>That you walk worthily,</i> 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.</p>
</div><scripCom id="Eph.v-p3.2" osisRef="Bible:Eph.4.2-Eph.4.16" parsed="|Eph|4|2|4|16" passage="Eph 4:2-16" type="Commentary"/><div class="Commentary" id="Bible:Eph.4.2-Eph.4.16">
<h4 id="Eph.v-p3.3">Exhortation to Unity; Persuasives to
Unity. (<span class="smallcaps" id="Eph.v-p3.4">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.v-p4">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 <i>There is</i> 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 <i>is</i>
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 <i>henceforth</i> be no more
children, tossed to and fro, and carried about with every wind of
doctrine, by the sleight of men, <i>and</i> 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, <i>even</i> 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.</p>
<p class="indent" id="Eph.v-p5">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 <i>walk worthy of the vocation wherewith we
are called</i> if we be not faithful friends to all Christians, and
sworn enemies to all sin.</p>
<p class="indent" id="Eph.v-p6">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,</p>
<p class="indent" id="Eph.v-p7">I. The means of unity: <i>Lowliness and
meekness, long-suffering, and forbearing one another in love,</i>
<scripRef id="Eph.v-p7.1" osisRef="Bible:Eph.4.2" parsed="|Eph|4|2|0|0" passage="Eph 4:2"><i>v.</i> 2</scripRef>. By lowliness we
are to understand humility, entertaining mean thoughts of
ourselves, which is opposed to pride. By <i>meekness,</i> 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. <i>Long-suffering</i> implies a patient bearing of
injuries, without seeking revenge. <i>Forbearing one another in
love</i> 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. <i>Only by pride comes contention;</i> 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.</p>
<p class="indent" id="Eph.v-p8">II. The nature of that unity which the
apostle prescribes: it is <i>the unity of the Spirit,</i> <scripRef id="Eph.v-p8.1" osisRef="Bible:Eph.4.3" parsed="|Eph|4|3|0|0" passage="Eph 4:3"><i>v.</i> 3</scripRef>. 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.
<i>Endeavouring</i> 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. <i>In the bond of peace.</i> 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 <i>non obstante</i> 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.</p>
<p class="indent" id="Eph.v-p9">III. The motives proper to promote this
Christian unity and concord. The apostle urges several, to persuade
us thereto.</p>
<p class="indent" id="Eph.v-p10">1. Consider how many unities there are that
are the joy and glory of our Christian profession. There should be
one heart; for <i>there is one body, and one spirit,</i> <scripRef id="Eph.v-p10.1" osisRef="Bible:Eph.4.4" parsed="|Eph|4|4|0|0" passage="Eph 4:4"><i>v.</i> 4</scripRef>. 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. <i>Even as you are called in one hope of your
calling.</i> 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. <i>One
Lord</i> (<scripRef id="Eph.v-p10.2" osisRef="Bible:Eph.4.5" parsed="|Eph|4|5|0|0" passage="Eph 4:5"><i>v.</i> 5</scripRef>), that
is, Christ, the head of the church, to whom, by God's appointment,
all Christians are immediately subject. <i>One faith,</i> 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. <i>One baptism,</i> 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. <i>One God and Father of all,</i> <scripRef id="Eph.v-p10.3" osisRef="Bible:Eph.4.6" parsed="|Eph|4|6|0|0" passage="Eph 4:6"><i>v.</i> 6</scripRef>. 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 <i>is above all,</i> 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, <i>and
through all,</i> by his providence upholding and governing them:
<i>and in you all,</i> in all believers, in whom he dwells as in
his holy temple, by his Spirit and special grace. If then there be
so many <i>ones,</i> it is a pity but there should be one more—one
heart, or one soul.</p>
<p class="indent" id="Eph.v-p11">2. Consider the variety of gifts that
Christ has bestowed among Christians: <i>But unto every one of us
is given grace according to the measure of the gift of Christ.</i>
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 <i>according to
the measure of the gift of Christ,</i> 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, <i>because to every one of us is
given grace.</i> 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), <i>ought to love
one another.</i> 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 (<scripRef id="Eph.v-p11.1" osisRef="Bible:Ps.68.18" parsed="|Ps|68|18|0|0" passage="Ps 68:18">Ps. lxviii.
18</scripRef>), <i>Wherefore he saith</i> (<scripRef id="Eph.v-p11.2" osisRef="Bible:Eph.4.8" parsed="|Eph|4|8|0|0" passage="Eph 4:8"><i>v.</i> 8</scripRef>), that is, the Psalmist saith,
<i>When he ascended up on high, he led captivity captive, and gave
gifts unto men.</i> David prophesied of the ascension of Christ;
and the apostle descants upon it here, and in the <scripRef id="Eph.v-p11.3" osisRef="Bible:Eph.4.9-Eph.4.11" parsed="|Eph|4|9|4|11" passage="Eph 4:9-11">three following verses</scripRef>. <i>When he
ascended up on high.</i> 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, <i>led
captivity captive.</i> 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 <scripRef id="Eph.v-p11.4" osisRef="Bible:Judg.5.12" parsed="|Judg|5|12|0|0" passage="Jdg 5:12">Judges v.
12</scripRef>. 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 <i>on the cross;</i> 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. <i>And
he gave gifts unto men:</i> in the psalm it is, <i>He received
gifts for men.</i> 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 <i>descended first,</i> <scripRef id="Eph.v-p11.5" osisRef="Bible:Eph.4.9" parsed="|Eph|4|9|0|0" passage="Eph 4:9"><i>v.</i> 9</scripRef>. 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?" <i>Into the lower
parts of the earth;</i> this may refer either to his incarnation,
according to that of David, <scripRef id="Eph.v-p11.6" osisRef="Bible:Ps.139.15" parsed="|Ps|139|15|0|0" passage="Ps 139:15">Ps.
cxxxix. 15</scripRef>, <i>My substance was not hidden from thee,
when I was made in secret, and curiously wrought in the lowest
parts of the earth;</i> or, to his burial, according to that of
<scripRef id="Eph.v-p11.7" osisRef="Bible:Ps.63.9" parsed="|Ps|63|9|0|0" passage="Ps 63:9">Ps. lxiii. 9</scripRef>, <i>Those that
seek my soul to destroy it shall go into the lower parts of the
earth.</i> He calls his death (say some of the fathers) <i>his
descent into the lower parts of the earth.</i> He descended to the
earth in his incarnation. He descended into the earth in his
burial. <i>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</i> (<scripRef id="Eph.v-p11.8" osisRef="Bible:Eph.4.10" parsed="|Eph|4|10|0|0" passage="Eph 4:10"><i>v.</i> 10</scripRef>),
far above the airy and starry (which are the visible) heavens, into
the heaven of heavens; <i>that he might fill all things,</i> 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: <i>He gave some apostles,</i> &amp;c., <scripRef id="Eph.v-p11.9" osisRef="Bible:Eph.4.11" parsed="|Eph|4|11|0|0" passage="Eph 4:11"><i>v.</i> 11</scripRef>. Indeed he sent forth
some of these before his ascension, <scripRef id="Eph.v-p11.10" osisRef="Bible:Matt.10.1-Matt.10.5" parsed="|Matt|10|1|10|5" passage="Mt 10:1-5">Matt. x. 1-5</scripRef>. But one was then added,
<scripRef id="Eph.v-p11.11" osisRef="Bible:Acts.1.26" parsed="|Acts|1|26|0|0" passage="Ac 1:26">Acts i. 26</scripRef>. 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—<i>extraordinary</i> ones advanced to a higher office in the
church: such were <i>apostles, prophets,</i> and
<i>evangelists.</i> 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 (<scripRef id="Eph.v-p11.12" osisRef="Bible:2Tim.1.6" parsed="|2Tim|1|6|0|0" passage="2Ti 1:6">2
Tim. i. 6</scripRef>), whom the apostles took for their companions
in travel (<scripRef id="Eph.v-p11.13" osisRef="Bible:Gal.2.1" parsed="|Gal|2|1|0|0" passage="Ga 2:1">Gal. ii. 1</scripRef>), and
sent them out to settle and establish such churches as the apostles
themselves had planted (<scripRef id="Eph.v-p11.14" osisRef="Bible:Acts.19.22" parsed="|Acts|19|22|0|0" passage="Ac 19:22">Acts xix.
22</scripRef>), and, not being fixed to any particular place, they
were to continue till recalled, <scripRef id="Eph.v-p11.15" osisRef="Bible:2Tim.4.9" parsed="|2Tim|4|9|0|0" passage="2Ti 4:9">2 Tim.
iv. 9</scripRef>. And then there are <i>ordinary</i> ministers,
employed in a lower and narrower sphere; as <i>pastors</i> and
<i>teachers.</i> 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,</p>
<p class="indent" id="Eph.v-p12">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 <i>for
the perfecting of the saints</i> (<scripRef id="Eph.v-p12.1" osisRef="Bible:Eph.4.12" parsed="|Eph|4|12|0|0" passage="Eph 4:12"><i>v.</i> 12</scripRef>); 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.—<i>For the work of the ministry, or for the
work of dispensation;</i> that is, that they might dispense the
doctrines of the gospel, and successfully discharge the several
parts of their ministerial function.—<i>For the edifying of the
body of Christ;</i> 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:
<i>Till we all come,</i> &amp;c., <scripRef id="Eph.v-p12.2" osisRef="Bible:Eph.4.13" parsed="|Eph|4|13|0|0" passage="Eph 4:13"><i>v.</i> 13</scripRef>. 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 <i>till they all come in
the unity of the faith</i> (till all true believers meet together,
by means of the same precious faith) <i>and of the knowledge of the
Son of God,</i> 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.—<i>Unto a perfect man,</i> to our full growth of gifts
and graces, free from those childish infirmities that we are
subject to in the present world.—<i>Unto the measure of the
stature of the fulness of Christ,</i> 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 <scripRef id="Eph.v-p12.3" osisRef="Bible:Eph.4.14-Eph.4.16" parsed="|Eph|4|14|4|16" passage="Eph 4:14-16">following
verses</scripRef>, what was God's design in his sacred
institutions, and what effect they ought to have upon us. As, (1.)
<i>That we henceforth be no more children,</i> &amp;c. (<scripRef id="Eph.v-p12.4" osisRef="Bible:Eph.4.14" parsed="|Eph|4|14|0|0" passage="Eph 4:14"><i>v.</i> 14</scripRef>); 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 <i>tossed to and fro,</i> like ships without ballast,
<i>and carried about,</i> 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.
<i>By the sleight of men;</i> this is a metaphor taken from
gamesters, and signifies the mischievous subtlety of seducers:
<i>and cunning craftiness,</i> by which is meant their skilfulness
in finding ways to seduce and deceive; for it follows, <i>whereby
they lie in wait to deceive,</i> 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 <i>speak the truth in love</i> (<scripRef id="Eph.v-p12.5" osisRef="Bible:Eph.4.15" parsed="|Eph|4|15|0|0" passage="Eph 4:15"><i>v.</i> 15</scripRef>), 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 <i>grow up into Christ in all things.</i> 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, <scripRef id="Eph.v-p12.6" osisRef="Bible:Eph.4.16" parsed="|Eph|4|16|0|0" passage="Eph 4:16"><i>v.</i>
16</scripRef>. 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. <i>From whom,</i> says he (that is, from Christ their head,
who conveys influence and nourishment to every particular member),
<i>the whole body of Christians, fitly joined together and
compacted</i> (being orderly and firmly united among themselves,
every one in his proper place and station), <i>by that which every
joint supplies</i> (by the assistance which every one of the parts,
thus united, gives to the whole, or by the Spirit, faith, love,
sacraments, &amp;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), <i>according to the effectual working
in the measure of every part</i> (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) <i>makes increase of the body,</i> 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. <i>Unto the edifying of itself in
love.</i> 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 <i>a kingdom
divided against itself cannot stand.</i></p>
</div><scripCom id="Eph.v-p12.7" osisRef="Bible:Eph.4.17-Eph.4.32" parsed="|Eph|4|17|4|32" passage="Eph 4:17-32" type="Commentary"/><div class="Commentary" id="Bible:Eph.4.17-Eph.4.32">
<h4 id="Eph.v-p12.8">Exhortation to Purity and Holiness; Cautions
against Sin; Against Grieving the Spirit. (<span class="smallcaps" id="Eph.v-p12.9">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.v-p13">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 <i>his</i>
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.</p>
<p class="indent" id="Eph.v-p14">The apostle having gone through his
exhortation to mutual love, unity, and concord, in the <scripRef id="Eph.v-p14.1" osisRef="Bible:Eph.2.16" parsed="|Eph|2|16|0|0" passage="Eph 2:16">foregoing verses</scripRef>, there follows in
these an exhortation to Christian purity and holiness of heart and
life, and that both more general (<scripRef id="Eph.v-p14.2" osisRef="Bible:Eph.4.17-Eph.4.24" parsed="|Eph|4|17|4|24" passage="Eph 4:17-24"><i>v.</i> 17-24</scripRef>) and in several particular
instances, <scripRef id="Eph.v-p14.3" osisRef="Bible:Eph.4.25-Eph.4.32" parsed="|Eph|4|25|4|32" passage="Eph 4:25-32"><i>v.</i>
25-32</scripRef>. This is solemnly introduced: "<i>This I say
therefore, and testify in the Lord;</i> 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,</p>
<p class="indent" id="Eph.v-p15">I. The more general exhortation to purity
and holiness of heart and life.</p>
<p class="indent" id="Eph.v-p16">1. It begins thus, "<i>That you henceforth
walk not as other Gentiles walk</i>—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,</p>
<p class="indent" id="Eph.v-p17">(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
<i>understandings were darkened,</i> <scripRef id="Eph.v-p17.1" osisRef="Bible:Eph.4.18" parsed="|Eph|4|18|0|0" passage="Eph 4:18"><i>v.</i> 18</scripRef>. 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
<i>alienated from the life of God.</i> 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 <i>because of the blindness</i> or the hardness
<i>of their heart.</i> 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: <i>Who being past
feeling,</i> <scripRef id="Eph.v-p17.2" osisRef="Bible:Eph.4.19" parsed="|Eph|4|19|0|0" passage="Eph 4:19"><i>v.</i> 19</scripRef>.
They had no sense of their sin, nor of the misery and danger of
their case by means of it; whereupon they <i>gave themselves over
unto lasciviousness.</i> 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, <i>working all
uncleanness with greediness.</i> 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,</p>
<p class="indent" id="Eph.v-p18">(2.) These Christians must distinguish
themselves from such Gentiles: <i>You have not so learned
Christ,</i> <scripRef id="Eph.v-p18.1" osisRef="Bible:Eph.4.20" parsed="|Eph|4|20|0|0" passage="Eph 4:20"><i>v.</i> 20</scripRef>.
It may be read, <i>But you not so; you have learned Christ.</i>
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.
<i>If so be,</i> or since, <i>that you have heard him</i>
(<scripRef id="Eph.v-p18.2" osisRef="Bible:Eph.4.21" parsed="|Eph|4|21|0|0" passage="Eph 4:21"><i>v.</i> 21</scripRef>), have heard
his doctrine preached by us, <i>and have been taught by him,</i>
inwardly and effectually, by his Spirit." Christ is the lesson; we
must learn Christ: and Christ is the teacher; we are taught by him.
<i>As the truth is in Jesus.</i> 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.</p>
<p class="indent" id="Eph.v-p19">2. Another branch of the general
exhortation follows in those words, <i>That you put off, concerning
the former conversation, the old man,</i> &amp;c., <scripRef id="Eph.v-p19.1" osisRef="Bible:Eph.4.22-Eph.4.24" parsed="|Eph|4|22|4|24" passage="Eph 4:22-24"><i>v.</i> 22-24</scripRef>. "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. <i>According to the deceitful lusts.</i> 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 <i>former conversation,</i> 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. "<i>Be renewed in the spirit of your
mind</i> (<scripRef id="Eph.v-p19.2" osisRef="Bible:Eph.4.23" parsed="|Eph|4|23|0|0" passage="Eph 4:23"><i>v.</i> 23</scripRef>);
that is, use the proper and prescribed means in order to have the
mind, which is a spirit, renewed more and more." <i>And that you
put on the new man,</i> <scripRef id="Eph.v-p19.3" osisRef="Bible:Eph.4.24" parsed="|Eph|4|24|0|0" passage="Eph 4:24"><i>v.</i>
24</scripRef>. 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 <i>is created,</i> or produced out of confusion and emptiness,
by God's almighty power, whose workmanship it is, truly excellent
and beautiful. <i>After God,</i> 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. <i>In
righteousness</i> towards men, including all the duties of the
second table; <i>and in holiness</i> towards God, signifying a
sincere obedience to the commands of the first table; <i>true
holiness</i> 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.</p>
<p class="indent" id="Eph.v-p20">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 (<scripRef id="Eph.v-p20.1" osisRef="Bible:Eph.4.25" parsed="|Eph|4|25|0|0" passage="Eph 4:25"><i>v.</i> 25</scripRef>): "<i>Wherefore,</i> 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 <i>putting away lying.</i>" 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
<i>speaking the truth</i> in all our converse with others. It is
the character of God's people that they are <i>children who will
not lie,</i> 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, <i>We are
members one of another.</i> 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. <i>Be you angry, and sin not,</i>"
<scripRef id="Eph.v-p20.2" osisRef="Bible:Eph.4.26" parsed="|Eph|4|26|0|0" passage="Eph 4:26"><i>v.</i> 26</scripRef>. This is
borrowed from the LXX. translation of <scripRef id="Eph.v-p20.3" osisRef="Bible:Ps.4.4" parsed="|Ps|4|4|0|0" passage="Ps 4:4">Ps. iv. 4</scripRef>, where we render it, <i>Stand in awe,
and sin not.</i> Here is an easy concession; for as such we should
consider it, rather than as a command. <i>Be you angry.</i> This we
are apt enough to be, God knows: but we find it difficult enough to
observe the restriction, <i>and sin not.</i> "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: <i>Let not the sun go down upon your
wrath.</i> 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, <i>it rests</i>
only <i>in the bosom of fools. Neither give place to the devil,</i>
<scripRef id="Eph.v-p20.4" osisRef="Bible:Eph.4.27" parsed="|Eph|4|27|0|0" passage="Eph 4:27"><i>v.</i> 27</scripRef>. 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, &amp;c. "<i>Neither give place to
the</i> 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: <i>Let his that stole steal no
more,</i> <scripRef id="Eph.v-p20.5" osisRef="Bible:Eph.4.28" parsed="|Eph|4|28|0|0" passage="Eph 4:28"><i>v.</i> 28</scripRef>. 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, <i>but rather let him labour,
working with his hands the thing that is good.</i> Idleness makes
thieves. So Chrysostom, <b><i>To gar kleptein argias
estin</i></b>.—<i>Stealing is the effect of idleness.</i> 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: <i>Working the thing which is good.</i> 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: <i>That he may have to
give to him that needeth.</i> 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. <i>God hates robbery for
burnt-offerings.</i> 4. We are here warned against corrupt
communication; and directed to that which is useful and edifying,
<scripRef id="Eph.v-p20.6" osisRef="Bible:Eph.4.29" parsed="|Eph|4|29|0|0" passage="Eph 4:29"><i>v.</i> 29</scripRef>. 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 <i>put on that which is
good to the use of edifying.</i> The great use of speech is to
edify those with whom we converse. Christians should endeavour to
promote a useful conversation: <i>that it may minister grace unto
the hearers;</i> 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,
<scripRef id="Eph.v-p20.7" osisRef="Bible:Eph.4.31-Eph.4.32" parsed="|Eph|4|31|4|32" passage="Eph 4:31,32"><i>v.</i> 31, 32</scripRef>. By
<i>bitterness, wrath,</i> and <i>anger,</i> are meant violent
inward resentment and displeasure against others: and, by
<i>clamour,</i> 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. <i>Evil speaking</i> signifies
all railing, reviling, and reproachful speeches, against such as we
are angry with. And by <i>malice</i> we are to understand that
rooted anger which prompts men to design and to do mischief to
others. The contrary to all this follows: <i>Be you kind one to
another.</i> 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. <i>Tender-hearted;</i> that is, merciful, and having
tender sense of the distresses and sufferings of others, so as to
be quickly moved to compassion and pity. <i>Forgiving one
another.</i> Occasions of difference will happen among Christ's
disciples; and therefore they must be placable, and ready to
forgive, therein resembling God himself, who <i>for Christ's sake
hath forgiven them,</i> 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, <i>Forgive us our
trespasses, as we forgive those who trespass against us.</i> 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.</p>
<p class="indent" id="Eph.v-p21">In the midst of these exhortations and
cautions the apostle interposes that general one, <i>And grieve not
the Holy Spirit of God,</i> <scripRef id="Eph.v-p21.1" osisRef="Bible:Eph.4.30" parsed="|Eph|4|30|0|0" passage="Eph 4:30"><i>v.</i>
30</scripRef>. By looking to what precedes, and to what follows, we
may see what it is that grieves the Spirit of God. In the <scripRef id="Eph.v-p21.2" osisRef="Bible:Eph.4.25-Eph.4.29" parsed="|Eph|4|25|4|29" passage="Eph 4:25-29">previous verses</scripRef> 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 <i>by
him we are sealed unto the day of redemption.</i> 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.</p>
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