Notes on the Old and New Testaments

3 Endeavouring to keep the unity of the Spirit in the bond of peace.

3. The unity of the Spirit. A united spirit, or oneness of spirit. This does not refer to the fact that there is one Holy Spirit; but it refers to unity of affection, of confidence, of love. It means that Christians should be united in temper and affection, and not be split up into factions and parties. It may be implied here, as is undoubtedly true, that such a unity would be produced only by the Holy Spirit; and that, as there was but one Spirit which had acted on their hearts to renew them, they ought to evince the same feelings and views. There was occasion amoog theEphesians for this exhortation; for they were composed of Jews and Gentiles, and there might be danger of divisions and strifes, as there had been in other churches. There is always occasion for such an exhortation; for (].) unity of feeling is eminently desirable to honour the gospel (see Notes on John xvii. 21); and (2.) there is always danger of discord where men are brought together in one society. There are so many different tastes and habits; there is such a variety of intdlect and feeling; the modes of education have been so various, and the temperament may be so different, that there is constant danger of division. Hence the subject is so often dwelt on in the Scriptures (see Notes on 1 Cor. ii. seq.), and hence there is so much need of caution and of care in the churches. IF In the bond of peace. This was to be by the cultivation of that peaceful temper which binds all together. The American Indians usually spoke of peace as a ' chain of friendship' which was to be kept bright. The meaning here is, that they should be bound or united together in the sentiments and affections of peace. It is not

4 There is one body and one Spirit, even as ye are called in one hope of your calling;

mere external unity; it is not a mere unity of creed; it is not a mere unity in the forms of public worship; it is such as the Holy Spirit produces in the hearts of Christians, when he fills them all with the same love, and joy, and peace in believing. The following verses contain the reasons for this.

4. There is one body. One church — for so the word body means here — denoting the body of Christ. See Notes on Rom. xii. 5. Comp. Notes on Eph. i. 23. The meaning here is, that as there is really but one church on earth, there ought to ba unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one — " one holy, catholic (i. e., universal) church;" and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely, or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the while man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one

Every sincere Christian is a brother in that church, and has an equal right with all others to its privileges. Being one by the design of the Saviour, they should be one in feeling; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellowheir of heaven. ^ One Spirit. The Holy Spirit. There is one and the selt-same Spirit that dwells in the church. The same Spirit has awakened all; enlightened all; convicted all; converted all. Wherever they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially, produced by the same Spirit See Notes on 1 Cor. xii. 6—11. All the gifts of prayer, and of preaching; all the zeal, the ardour, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity. The church is united in the agency by which it is saved; it should be united in the feelings which influence its members. Tf Even as ye are called. See ver. 1. The sense is, ' there is one body and one spirit, in like manner as there is one hope resulting from your calling.' The same notion of oneness is found in relation to each of these things. IT In one hope of your calling. In one hope resulting from your being called into his kingdom. On the meaning of the word hope, see Notes on ch. ii. 12. The meaning here is, that Christians have the same hope, and they should therefore be one. Thev are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where there is a variety of hopes — where one hopes for pleasure, and another for honour, and another for gain; but there is the prospect of the same inexhaustible joy. This hope is fitted to promote union. There is no rivalry — for there is enough for all. Hope on earth does not always produce union and harmony. Two men hope to obtain the same office; two student? hope to obtain the same honour in college; two rivals hope to obtain the same hand in marriage — and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life — with the rewards of heaven. All may obtain that crown; all may share those rewards. How can Christians contend |in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts 1

5. One Lord. This evidently refers to the Lord Jesus. The " Spirit" is mentioned in the previous verse; the Father in the verse following. On the application of the word " Lord" to the Saviour, see Notes on Acts i. 24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew and another for the Greek; not one for the rich and another for the poor; not one for the bond and another for the free. There is but one. He belongs in common to all as their Saviour; and he has a right to rule over one as much as over another. There is no better way of promoting unity among Christians than by reminding them that they have the same Saviour. And when jealousies and heart-burnings arise; or when they are disposed to contend about trifles; when they magnify unimportant matters until they are in danger of rending- the church asunder, let them feel that they have one Lord and Saviour, and they will lay aside their contentions and be one again. Let two men who have never seen each other before, meet in a distant land, and feel that they have the same Redeemer, and their hearts will mingle into one. They are not aliens, but friends. A cord of sympathy is struck more tender than that which binds them to country or home; and though of different nations, complexions, or habits, they will feel that they are one. Why should contentions ever arise between those who have the same Redeemer ] ^ One faith. The same belief That is, either the belief of the same doctrines, or faith of thai same nature in the heart. The word may be taken in either sense. I see no reason why it should not include both here, or be used in the widest sense. If so used, it means that Christians should be united because they hold the same great doctrines; and also, because they have the same confidence in the Redeemer in their hearts. They hold the same system as distinguished from Judaism, Paganism, Mohammedanism, Deism; and they should, therefore, be one. They have the same trust in Christ, as a living, practical principle — and they should, therefore, be one. They may differ in other attachments; in temperament; in pursuit; in professions in life — but they have a common faith — ^and they should be one. ^ One baptism. This does not affirm that there is one mode of baptism, but it refers to the thing itself. They are all baptized in the name of the same Father, Saviour, Sanctifier. They have all in this manner been consecrated unto God, and de-

6 One God and Father of all;

voted to his service. Whether by immersion, or by pouring, or by sprinkling, they have all been baptized with water; whether it is done in adult years, or in infancy, the same solemn act has been performed on all — the act of consecration to the Father, the Son, and the Holy Ghost. This passage cannot be adduced to prove that only one mode of baptism is lawful, unless it can be shown that the thing referred to here wels the mode and not the thing itself; and unless it can be proved that Paul meant to build his argument for the unity of Christians on the fact that the same form, was used in their baptism. But this is evidently not the point of his arguihent. The argument is, that there was really but one baptism — not that there was but one mode of bap tism. I could not use this argument in this form, 'Christians should be one because they have been all baptised by sprinkling;^ and yet the argument would be just as forcible as to use it in this form, ' Christians should be one because they have all been baptised by immersion.'' There is one baptism^ not one mode of baptism; and no man has a right to assume that there can be but one mode, and then apply this passage to that The essential thing in the argument before us is, that there has been a consecration to the Father, the Son, and the Holy Ghost, by the application of water. Thus understood, the argument is one that will be felt by all who have been devoted to God by baptism. They have taken the same vows upon them. They have consecrated themselves to the same God. They have made the same solemn profession of rel igion. Water has been applied to one and all as the emblem of the purifying influences of the Holy Spirit; and having been thus initiated in a solemn who is above all, and through ail, and in you all.

manner into tlie same profession of religion, they should be one.

6. One God. The same God; therefore there should be unity. Were there many gods to be worshipped, there could be no more hope of unity than there is among the worshippers of Mammon and Bacchus, and the varioiis other idols that men set up. Men who have different pursuits, and different objects of supreme affection, can be expected to have no union. Men who worship many gods, cannot hope to be united. Their affections are directed to different objects, and there is no liarmony or sympathy of feeling. But where there is one supreme object of attachment, there may be expected to be unity. The children of a family that are devoted to a parent, will be united among themselves; and the fact that all Christians have the same great object of worship, should constitute a strong bond of union among themselves — a chain always kept bright. ^ The Father of all. One God who is the Father of all; that is, who is a common Father to all who believe. That this refers to the Father, in contradistinction from the Son and the Holy Spirit, seems evident. The Spirit and the Son are mentioned in the previous verses. But the fact that the "Father of all" is mentioned as "God," does not prove that the Spirit and the Son are not also endowed with divine attributes. That question is to be determined by the attributes ascribed to the Son and the Holy Spirit m other places. All sincere Christians worship one God, and but one. But they suppose that this one God subsists as Father, Son, and Holy Ghost, united in a mysterious manner, and constituting THE one God, and that there is no other God. That the Father is di-

7 But unto every one of us is

vine, they all hold, as Paul afllfuij here; that the Son and the Holy Spirit are also divine, they also hold. See Notes on John i. Heb. i. Phil, ii. 6. Rom. ix. 5. The meaning here is, that God is the common Father of all his people — of the rich and the poor; the bond and the free; the learned and the unlearned. He is no respecter of persons. Nothing would tend more to overcome the prejudices of colour, rank, and wealth, than to feel that we all have one Father; and tliat we are aU equally the objects of his favour. Comp. Notes on Acts xvii. 26. *[f Who is above all. Who is supreme; who presides over all things. Tf And through all. He pervades universal nature, and his agency is seen everywhere. ^ And in you all. There is no one in whose heart he does not dwell. You are his temple; and he abides in you. See ch. ii. 22. Notes, 1 Cor. vi. 19. The argument here is, that as the same God dwelt in every heart, they ought to be one. See this argument beautifully expressed in the Saviour's prayer, John xvii. 21. Comp. John xiv. 23.

7. But unto every one of us. Every Christian. % Is given grace. The favour of God; meaning here, that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What are the endowments thus given, the apostle states in the following verses. The grace referred to here, most probably means the gracious influences of the Holy Spirit, or his operations on the heart in connection with the use of the means which God has appointed. Tf According to the measure of the gift of Christ. Grace is bestowed given grace according to the mea sure « of the gift of Christ.

8 Wherefore he saith, ^ When

upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here, (1.) That it is a gift. It is bestowed on us. It is not what is originated by ourselves. (2.) It is by a certain measure. It is not unlimited, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live. (3.) That measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom; but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one should not complain that another has more distinguished endowments than he has. Comp. Notes on Rom. xii. 3. John i. 16.

8. Wherefore he saith. The v,^ord " he" is not in the original; and it may mean ' the Scripture saith,' or 'God saith.' The point of the argument here is, that Christ, when he ascended to heaven, obtained certain gifts for men, and that those gifts are bestowed upon his people in accordance with this. To prove that, he adduces this passage from Ps. Ixviii. 18. Much perplexity has been felt in regard to the principle on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion. 2 Sam. vi. 1, seq. It is a song of triumph, celebrating the victories of Jehovah, and particularly the victories which had been achieved when the ark was at the head of the army. It appears to have no relation to the Messiah; nor would it probably occur to any one on reading it, that it referred to his ascension, unless it had been so quoted by the apostle. Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some thai it referred to him in only a secondary sense; some that it is applied to him by way of' accommodation,' and some that he merely uses the words as adapted to express his idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their hymns, and that Paul quoted them as containing a sentiment which was admitted among them. This is possible; but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype. But this is both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmliller in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or he ascended up on high, he led

Psalm, the poet shows why God was to be praised— on account of his greatness, and his benignity to men. Vs. 1 — 6. He then recounts the doings of God in former times — particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him. Vs. 7—12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, ver. 13, yet it had formerly been white as snow when God scattered kings by it. Ver. 14. He then speaks of the hill of God — ^the Mount Zion to which the ark was about to be removed, and says that it is an "high hill"— 'high as the hills of Ba^an,' the hill where God desired to dwell for ever. Ver. 16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive. Ver. 18. The fact that the ark of Gt)d thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies; was the proof of its triumph. It had made everything captive. It had subdued every foe; and its ascent there would be the means of obtaining invaluable gifts for men. Mercy ' and truth would go forth from that mountain; and the true religion would spread abroad, even to the rebellious, as the results of the triumph of God, whose symbol was over the tabernacle and the ark. The placing the ark there was the proof of permanent victory, and would be connected with most important benefits captivity captive, and gave gifts unto men.

to men. The ' ascending on high,' tiierefore, in the Psalm, refers, as it seems to me, to the ascent of the symbol of the Divine Presence accompanying the ark on Mount Zion, or to the placing it ' on high' above all its foes. The remainder of the Psalm corresponds with this view. This ascent of the ark on Mount Zion; this evidence of its triumph over all the foes of God; this permanent residence of the ark there; and this fact that its being established there would be followed with the bestowment of invaluable gifts to men, might be regarded as a beautiful EMBLEM of the ascension of the Redeemer to heaven. There were strong points of resemblance. He also ascended on high. His ascent was the proof of victory over his foes. He went there for a permanent abode. And his ascension was connected with the bestowment of important blessings to men. It is as such emblematic language, I suppose, that the apostle makes the quotation. It did^'not originally refer to this; but the events were so similar in many points, that the one would suggest the other, and the same language would describe both. It was language familiar to the apostle; language that would aptly express his thoughts, and language that was not improbably applied to the ascension of the Redeemer by Christians at that time. The phrase, therefore, 'he saith' — •Ksysv — or 'it saith,' or 'the Scripture saith,' means, 'it is said;' or, ' this language will properly express the fact under consideration, to wit, that there is grace given to each one of us, or that the means are furnished by the Redeemer for us to lead holy lives.' ^f When he ascended up on high. To heaven. The Psalm is, ' Thou hast ascended on high.' Comp. Eph. i 22. 23.

9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?

•{[ He led captivity captive. The meaning- of this in the Psalm is, that he triumphed over his foes. The margin is, * a multitude of captives.'' But this, I think, is not quite the idea. It is language derived from a conqueror, who not only makes captives, but who makes captives of those who were then prisoners, and who conducts them as a part of his triumphal procession. He not only subdues his enemy, but he leads his captives in triumph. The allusion is to the public triumphs of conquerors, especially as celebrated among the Romans, in which captives were ted in chains (Tacitus, Ann. xii. 38), and to the custom in such triumphs of distributing presents among the soldiers. Comp. also Judges v. 30, where it appears that this was also an early custom in other nations. Burder, in Ros. Alt. u. neu. Morgenland, in loc. When Christ ascended to heaven, he triumphed over all his foes. It was a complete victory over the malice of the great enemy of God, and over those who had sought his life. But he did more. He rescued those who were the captives of Satan, and led them in triumph. Man was^ held by Satan as a prisoner. His chains were around him. Christ rescued the captive prisoner, and designed to make him a part of his triumphal procession into heaven, that thus the victory might be complete — triumphing not only over the great foe himself, but swelling his procession with the attending hosts of those who had been the captives of Satan, now rescued and redeemed. ^And gave gifts unto men. Such as he specifies in ver.ll. 9. Now that he ascended. That ifly it is affirmed in the Psalm that he

10 He that descended is the same also that ascended up far above all heavens, that he might ^ fill all things.)

ascended — " Thou hast ascended on high." This implies that there must have been a previous descent; or, as applicable to the Messiah, *it is a truth that he previously descended.' It is by no means certain that Paul meant to say that the word ' ascended' demonstrated that there must have been a previous descent; but he probably means that in the case of Christ there was, in fact, a de-^ scent into the lower parts of the" earth first. The language here used will appropriately express his descent to earth. ^ Into the lower parts of the earth. To the lowest state of humiliation. This seems to be the fair meaning of the w^ords. Heaven stands opposed to earth. One is above; the other is beneath. From the one, Christ descended to the other; and he came not only to the earth, but he stooped to the most humble condition of humanity here. See Phil. ii. 6 — 8. Comp. Notes on Isa. xliv. 23. Some have understood this of the grave; others of the region of departed spirits; but these interpretations do not seem to be necessary. It is the earth itself that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofl:y eminence in heaven, and became a man of humble rank and condition. Comp. Ps. cxxxix. 15.

10. He that descended is the same also that ascended. The same Redeemer came down from God, and returned to him. It was not a different being, but the same. ^ Far above all heavens. See Notes on ch. i. 20—23. Comp. Heb. vii. 26. He is gone above the visible heavens, and has ascended into the highest abodes of bliss. See Notes on 2 Cor. xii. 2. ^ That he might Jill all things. Maig., fulfil. The meaning is, " that he might fill all things by his influence, and direct and overrule all by his wisdom and power." Doddridge. See Notes on ch. i. 23.

11. And he gave some, apostles. He gave some to be apostles. The object here is to show that he has made ample provision for the extension and edification of his church. On the meaning of the word apostles, and on their appointment by the Saviour, see Notes on Matt. x. 1. ^ And some, prophets. He appointed some to be prophets. See Notes on Rom. xii. 7. 1 Cor. xii. 28; xiv. 1. % And some, evangelists. See Notes on Acts xxi. 8. Comp. 2 Tim. iv. 5. The word does not elsewhere occur in the New Testament. What was the precise office of the evangelist in the primitive church, it is now impossible to determine. The evangelist mai/ have been one whose main business was preaching, and who was not particularly engaged in the government of the church. The word properly means ' a messenger of good tidings;' and Robinson (Lex.) supposes that it denotes a minister of the gospel who was not located in any place, but who travelled as a missionary to preach the gospel, and to found churches. The word is so used now by many Christians; but it cannot be proved that it is so used in the New Testament. An explanation of the words which here occur may be found in Neander on the Primitive Church, in the Biblical Repository, vol. iv. p. 258, seq. The office was distinct from that of the pastor, the teacher, and the prophet; 8*

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

and was manifestly an office in which preaching was the main thing. ^ And some pastors. Literally shepherds — jtovfiiva^. Comp. Matt, ix. 36; XXV. 32; xxvi. 31. Mark vi. 34; xiv. 27. Luke ii. 8. 15. 18. 20. John X. 2. 11, 12. 14. 16, where it is rendered shepherd, and shepherds; also Heb. xiii. 20. 1 Pet. ii. 25. In Matt. xxvi. 31. Mark xiv. 27. Heb. xiii. 20. 1 Pet. ii. 25, it is applied to the Lord Jesus as the great shepherd of the flock — the church. It is rendered pastors only in the place before us. The word is given to ministers of the gospel with obvious propriety, and with great beauty. They are to exercise the same watchfulness and care over the people of their charge which a shepherd does over his flock. Comp. Notes on John xxi. 15, 16. The meaning here is, that Christ exercised a special care for his church by appointing pastors who would watch over it as a shepherd does over his flock. ^ And teachers. See Notes on Rom. xii. 7.

12. For the perfecting of the saints. On the meaning of the word here rendered perfecting — xa-^apti(5^v — see Notes on 2 Cor. xiii. 9. It properly refers to the restoring of anything to its place; then putting in order, making complete, &c. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be complete. It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order. ^ For the work of the '■ ristry. All these are engaged in 1 o..; work of the ministry y though in

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 o*" the fulness of Christ:

different departments. Together they constituted the ministry by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were the witnesses of the life and doctrines of Jesus (comp. Notes on 1 Cor. ix. 1); the office of prophets was to cease with the cessation of inspiration; and in like manner it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear from this that Christ did not appoint merely three orders of clergy to be permanent in the church 1 Here are five orders enumerated, and in 1 Cor. xii. 28, there are eight mentioned; and how can it be demonstrated that the Saviour intended that there should be three only, and that they should be permanent 1 The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labour might be varied according to circumstances, and though there might be helpers, as occasion should demand. In founding churches among the heathen, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, &c., which Paul has enumerated as actually existing in his time. IT For the edifying. For building it up; that is, in the knowledge of the truth, and in piety. See Notes on Rom. xiv. 19. If The body of Christ. The church. See Notes on ch. i. 23.

(3. 7'ill we all come. Till all

Christians arrive at a state of complete unity, and to entire perfection'*' ^ In the unity of the faith. Marg into. The meaning is, till we all hold the same truths, and have the same confidence in the Son of God. See Notes on John xvii. 21 — ^23. IT And of the knowledge of the So7i of God. That they might attain to the same practical acquaintance with the Son of God, and might thus come to the maturity of Christian piety. See Notes on ch. iii. 19. ^ Unto a perfect man. Unto a complete man. This figure is obvious. The apostle compares their condition then to a state of childhood. The perfect man here refers to the man grown up — the man of mature life. He says that Christ had appointed pastors and teachers that the infant church might be conducted to maturity; or become strong — like a man. He does not refer to the doctrine of sinless perfection — but to the state of manhood as compared with that of childhood — a. state of strength, vigour, wisdom, when the full growth should be attained. See 1 Cor. xiv. 20. ^ Unto the measure of the stature. Marg. or age. The word stature expresses the idea. It refers to the growth of a man. The stature to be attained to was that of Christ. He was the standard — not in size, not in age, but in moral character. The measure to be reached was Christ; or we are to grow till we become like him. ^ Of the fulness of Christ. See Notes on ch. i. 23. The phrase ' the measure of the fulness,' means, probably, the ' full measure' — by a form of construction that is common m the Hebrew writings, where two nouns are so used that one is to be rendered as an adjective — as trees of greatness

14 That we henceforth be no more children, tossea to and fro, and carried " about with every

— meaning g^eat trees. Here it means, that they should so advance in piety and knowledge as to become wholly like him.

14. That we henceforth he no more children. In some respects Christians are to be like children. They are to be docile, gentle, mild, and free from ambition, pride, and haughtiness. See Notes on Matt, xviii. 2, 3. But children have other characteristics besides simplicity and docility. They are often changeable (Matt. xi. 17); they are credulous, and are influenced easily by otliers, and led astray. In these respects, Paul exhorts the Ephesians to be no longer children, but urges them to put on the characteristics of manhood; and especially to put on the ^rmness in religious opinion which became maturity of life. ^ Tossed to and fro. x'KvSiovL^ofisvot,. This word is taken from waves or

* billows that are constantly tossed about — in all ages an image of instability of character and purpose. If And carried about with every wind of doctrine. With no firmness; no settled course; no helm. The idea is that of a vessel on the restless ocean, that is tossed about with every varying wind, and that has no settled line of sailing. So many persons are in regard to religious

. doctrines. They have no fixed views and principles. They hold no doctrines that are settled in their minds by careful and patient examination, and the consequence is, that they yield to every new opinion, and submit to the guidance of every new teacher. The doctrine taught here is, that we should have settled religious opinions. We should carefully examine what is truth, and

wind of doctrine, by the sleight of men, a7id cunning craftiness, whereby they lie in wait to deceive;

having found it, should adhere to it, and not yield on the cpming of every new teacher. We should not, indeed, close our minds against conviction. We should be open to argument, and be willing to follow the truth wherever it will lead us. But this state of mind is not inconsistent with havmg settled opinions, and with being firm in holding them until we are convinced that we are wrong. No man can be useful who has not settled principles. No one who has not such principles can inspire confidence or be happy, and the first aim of every young convert should be to acquire settled views of the truth, and to become firmly grounded in the doctrines of the gospel. IF By the sleight of men. The cunning, skill, trickery of men. The word used here — xvj^da — is from a word (xvj3oi) meaning a cube, a die, and properly means a game at dice. Hence it means game, gambling; and then any thing that turns out by mere chance or haphazard— as a game at dice does. It may possibly also denote the trick or fraud that is sometimes used in such games; but it seems rather to denote a man's forming his religious opinions by the throw of a die / or, in other words, it describes a man whose opinions seem to be the result of mere chance. Any thing like casting a die, or like opening the Bible at random to determine a point of duty or doctrine, may come under the description of the apostle here, and would all be opposed to the true mode, that by calm examination of the Bible, and by prayer. A man who forms his religious principles by chance, can unform them in the same wav; and

15 But, * speaking the truth " in love, may grow up into him in

he who has determined his faith by one cast of the die, will be likely to throw them into another form by another. The phrase ' the sleight of men,' therefore, I would render ' by the mere chance of men, or as you may happen to find men, one holding this opinion, and the next that, and allowing yourself to be influenced by them without any settled principles.' ^ Cunning craftiness. Deceit, trick, art. See 2 Cor. xii. 16. Luke xx. 23. 1 Cor. iii. 19. Notes, 2 Cor. iv. 2; xi. 3. % Whereby they lie in wait to deceive. Literally, ' Unto the method of deceit;' that is, in the usual way of deceit. Doddridge, "In every method of deceit." This is the true idea. The meaning is, that men would use plausible pretences, and would, if possible, deceive the professed friends of Christ. Against such we should be on our guard; and not by their arts should our opinions be formed, but by the word of God.

15. But speaking the truth in love. Marg., being sincere. The translation in the text is correct — literally, truthing in love — d^^fvovt'f?. Two things are here to be noted. (1.) The truth is to be spoken — the simple, unvarnished truth. This is the way to avoid error, and this is the way to preserve others from error. In opposition to all trick, and art, and cunning, and fraud, and deception, Christians are to speak the simple truth, and nothing but the truth. Every statement which they make should be unvarnished truth; every promise which they make should be true; every representation which they make of the sentiments of otliers should be simple truth. Truth is the representation of things as they are; and there is no virtue all things, which is the head, * even Christ: that is more valuable in a Christian than the love of simple truth. (2.) i The second thing is, that the truth f should be spoken in love. There are other ways of speaking truth. It is sometimes spoken in a harsh, crabbed, sour manner, which does nothing but disgust and offend. When we state truth to others, it should be with love to their souls, and with a sincere desire to do them good. When we admonish a brother of his faults, it should not be in a harsh and unfeeling manner, but in love. Where a minister pronounces the awful truth of God about depravity, death, the judgment, and future woe, it should be in love. It should not be done in a harsh and repulsive manner; it should not be done as if he rejoiced that men were in danger of hell, or as if he would like to pass the final sentence; it should not be with indifference, or in a tone of superiority. And in like manner, if we go to convince one who is in error, we should approach him in love. We should not dogmatize, or denounce, or deal out anathemas. Such things only repel. He has done about half his work in convincing another o/" error who has first convinced him that he LOVES him; and if he does not do that, he may argue to the hour of his death and make no progress in convincing him. ^ May grow up into him. Into Christ; that is, ta the stature of a complete man in him. % Which is the head. Notes, cli. i. 22. 1 Cor. xi. 3.

16. From whom the whole body.. The church, compared with the human body. The idea is, that as the head in the human frame conveys vital influences, vigour, motion, &c., to every part of the body; so Christ is the source of life, and vigour, and

16 From whom " the whole body fitly joined together, and

energy, and increase, to the church. The sense is, 'The whole human body is admirably arranged for growth and vigour. Every member and joint contributes to its healthful and harmonious action. One part lends vigour and beauty to another, so that the whole is finely proportioned and admirably sustained. All depend on the head with reference to the most important functions of life, and all derive their vigour from that. So it is in the church. It is as well arranged for growth and vigour as the body is. It is as beautifully organized in its various members and officers as the body is. Everything is designed to be in its proper place, and nothing by the divine arrangement is wanting in its organization, to its perfection. Its officers and it-s members are, in their places, what the various parts of the body are with reference to the human frame. The church depends on Christ, as the head, to sustain, invigorate, and guide it, as the body is dependant on the head.' See this figure carried out to greater length in 1 Cor. xii. 12 — 26. ^ Fitly joined together. The body, whose members are properly united so as to produce the most beauty and vigour. Each member is in the best place, and is properly united to the other members. Let any one read Paley's Natural Theology, or any work on anatomy, and he will find innumerable instances of the truth of this remark; not only in the proper adjustment and placing of the members, but in the manner in which it is united to the other parts of the body. The foot, for instance, is in its proper place. It should not be where the head or the hand is. The eye is in its proper place. It should not be in tlie knee or the heel. The mouth, I compacted by that which every joint suppHeth, according to the the tongue, the teeth, the lungs, the heart, are in their proper places. No other places would answer the purpose so well. The brain is in its proper place. Anywhere else in the body, it would be subject to compressions and injuries which would soon destroy life. And these parts are as admirably united to the other parts of the body, as they are admirably located. Let any one examine, for instance, the tendons, nerves, muscles, and bones, by which the foot is secured to the body, and by which easy and graceful motion is obtained, and he will be satisfied of the wisdom by which the body is 'joined together.' How far the knowledge of the apostle extended on this point, we have not the means of ascertaining; but all the investigations of anatomists only serve to give increased beauty and force to the general terms which he uses here. All that he says here of the human frame is strictly accurate, and is such language as may be used by an anatomist now. The word which is here used (awapiMJ^sco) means properly to sew together; to fit together; to unite; to make one. It is applied often to musicians, who produce harmony of various parts of music. Passow. The idea of harmony, or appropriate union, is that in the word. % And compacted. c!vi.cf3tj3a^6^£vov. Tindal renders this; ' knit together in every joint.' The word properly means, to make to come together; to join or knit together. It means here that the different parts of the body are united and sustained in this manner. IT By that which every joint supplieth. Literally, 'through every joint of supply;' that is, which affords or ministers mutual aid. The word joint here — cu|»i — (from drctu, to fit)

effectual working in the measure of every part, maketh increase of

— means anything which binds, fastens, secures; and does not refer to the joint in the sense in which we commonly use it, as denoting the articulation of the limbs, or the joining of two or more bones; but rather that which unites or fastens together the different parts of the frame — the blood-vessels, cords, tendons, and muscles. The meaning is, that every such means of connecting one part of the body with another ministers nourishment, and that thus the body is sustained. One part is dependant on another; one part derives nourishment from another; and thus all become mutually useful as contributing to the support and harmony of the whole. Thus it furnishes an illustration of the connection in the members of the church, and of the aid which one can render to another. % According to the effectual working. Gr., 'According to the energy in the measure of each one part.' Tindal, "According to the operation as every part has its measure." The meaning is, that each part contributes to the production of the whole result, or labours for this. This is in proportion to the * measure' of each part; that is, in proportion to its power. Every part labours to produce the great result. No one is idle; none is useless. But none are overtaxed or overworked. The support demanded and furnished by ' ^very part is in exact proportion to its strength. This is a beautiful account of the anatomy of the human frame. (1.) Nothing is useless. Every part contributes to the general result — the health, and beauty, and vigor of the system. Not a muscle is useless; not a nerve, not an artery, not a vein. All are employed, and all have an important place, and all contribute something to the health and beauty of the whole. Sonume-

the body unto the edifying of itself in love.

rous are the blood-vessels, that you cannot perforate the skin anywhere without piercing one; so numerous are the pores of the skin, that a grain of sand will cover thousands of them; so minute the ramifications of the nerves, that wherever the point of a needle penetrates, we feel it; and so numerous the absorbents, that millions of them are employed in taking up the chyme of the food, and conveymg it to the veins. And yet all are employed — all are useful — all minister life and strength to the whole. (2.) None are overtaxed. They all work according to the * measure' of their strength. Nothing is required of the minutest nerve or blood-vessel which it is not fitted to perform; and it will work on for years without exhaustion or decay." So of the church. There is no member so obscure and feeble that he may not contribute something to the welfare of the whole; and no one is required to labour beyond his strength in order to secure the great object Each one in his place, and labouring as he should there, will contribute to the general strength and welfare; out of his place — like nerves and arteries out of their place, and crossing and recrossing others — ^he will only embarrass the whole, and disarrange the harmony of the system. IT Maketh increase of the body. The body grows in this manner. '^Unto the edifying of itsef. To building itself up — that is, it grows up to a complete stature. '^ In love. In mutual harmony. This refers to the body. The meaning is, that it seems to be made on the principle of love. There is no jar, no collision, no disturbance of one part with another. A great number of parts, composed of differ ent substances, and with different functions — ^bones, and nerves, and

17 This I say therefore, and testify in the Lord, that ye hence-

muscles, and blood-vessels — are united in one, and live together without collision; and so it should be in the church. Learn, hence, (1.) That no member of the church need be useless, any more than a minute nerve or blood-vessel in the body need be useless. No matter how obscure the individual may be, he may contribute to the harmony and vigour of the whole. (2.) Every member of the church should contribute something to the prosperity of the whole. He should no more be idle and unemployed than a nerve or a blood-vessel should be in the human system. What would be the effect if the minutest nerves and arteries of the body should refuse to perform their office 1 Languor, disease, and death. So. it is in the church. The obscurest member may do something to destroy the healthful action of the church, and to make \ts piety languish and die. (3.) There ehould be union in the church. It is made up of materials which differ much from each other, as the body is made up of bones, and nerves, and muscles. Yet, in the body these are united; and so it should be in the church. There need be no more jarring in the church than in the body; and a jar in the church produces the same effect as would be produced in the body if the nerves and muscles should resist the action ' of each other, or as if one should be out of its place, and impede the healthful functions of the other. (4.) Every member in the church should keep his place, just as every bone, and nerve, and muscle hi the human frame should. Every member of the body should be in its right position; the heart, the lungs, the eye, the tongue, should occupy their right place; and every nerve in the system should be laid down just where

forth wedk not as other Gentiles walk, in the vanity of their mind.

it is designed to be. If so, all is well. If not so, all is deformity, or disorder, just as it is often in the church.

17. This I say, therefore^ and testify in the Lord. I bear witness in the name of the Lord Jesus, or ministering by his authority. The object of this is, to exhort them to walk worthy of their high calling, and to adorn the doctrine of the Saviour. With this view, he reminds them of what they were before they were converted, and of the manner in which the heathen around them lived. ^ That ye henceforth walk not. That you do not henceforth live — the cteistian life being often in the Scriptures compared to a journey. ^ As other Gentiles walk. This shows that probably the mass of converts in the church at Ephesus were from among the heathen, and Paul regarded them as Gentile converts. Or it may be that he here addressed himself more particularly to that portion of the church, as especially needing his admonition and care. ^ In the vanity of their mind. In the way of folly, or in mental folly. What he means by this, he specifies in the following verses. The word 'vanity' in the Scriptures means more than mere emptiness. It denotes moral wrong, being applied usually to those who worshipped vain idols, and then those who were alienated from the true God.

18. Havincc the understanding darkened. That is, because they were alienated from the true God, and particularly because of "the blindness of their hearts." The apostle does not say that this was a 'judicial' darkening of the understanding; or that they might not have perceived the truth; or that they had no ability to un;!^\^stand it He speaks of a simple and wellknown fact — a fact that is seen now

18 Having the understanding" darkened, being alienated from the life of God through the igno-

as well as then — that the understanding becomes darkened by indulgence in sin. A man who is intemperate, has no just views of the government of the appetites. A man who is unchaste, has no perception of the loveliness of purity. A man who is avaricious or covetous, has no just views of the beauty of benevolence. A man who indulges in low vices, will weaken his mental powers, and render himself incapable of intellectual efibrt. Indulgence in vice destroys the intellect as well as the body, and unfits a man to appreciate the truth of a proposition in morals, or in mathematics, or the beauty of a poem, as well as the truth and beauty of religion. Nothing is more obvious than that indulgence in sin weakens the mental powers, and renders them unfit for high intellectual eflTort. This is seen all over the heathen world now — in the stolid, stupid mmd; the perverted moral sense; the incapacity for profound or protracted mental effort, as really IS it was among the heathens to whom Paul preached. The missionary who goes among the heathen has almost to create an intellect as well as a conscience, before the gospel will make an impression. It is seen, too, in all the intellect of the bar, the senate, the pulpit, and the medical profession, that is ruined by intemperance, and in the intellect of multitudes of young men wasted by licentiousness and drunkenness. I know that under the influence of ambition and stimulating drinks, the intellect may seem to put forth unnatural efforts, and to glow with an intensity nowhere else seen. But it soon burns out — and the wastes of such an intellect become soon like ranee that is in them, because of the ^ bhndness of their heart;

the hardened scorisB of the volcano, or the cinders of the over-heated fiarnace. Learn hence, that if a man wishes to be blessed with a clear understanding, he should be a good man. He who wishes a mind well balanced and clear, should fear and love God; and had Christianity done no other good on earth than to elevate the intellect of mankind, it would have been the richest blessing which has ever been vouchsafed to the race. It follows, too, that as man has debased his understanding by sin, it is needful to make an exertion to elevate it again; and hence a large part of the efforts to save men must consist in patient instruction. Hence the necessity of schools at missionary stations. ^ Being alienated. See Notes on ch. ii. 12. ^ From the life of God. From a life like that of God, or a life of which he is the source and author. The meaning is, that they lived a life which was unlike God, or which he could not approve. Of the truth of this in regard to the heathen everywhere, there can be no doubt. See Notes on Rom. i. IF Through the ignorance that is in them. The ignorance of the true God, and of what constituted virtue. Comp. Notes on Rom. i. 20—23. IF JBecause of the blindness of their hearts. Marg. hardness. Hardness is a better word. It is a better translation of the Greek; and it better accords with the design of the apostle. Here the reason is stated why they lived and acted as they did, and why the understanding was blinded. It is not that God has enfeebled the human intellect by a judicial sentence on account of the sin of Adam, and made it incapable

19 Who being past feeling, have " given themselves over unto lasciviousness, to work all uncleaaness with greediness.

20 But ye have not so learned Christ;

of perceiving the truth. It is not that there is any deficiency or incapacity of natural powers. It is not that the truths of religion are so exalted that man has no natural ability to understand them, for they may be as well understood as any other truths. See Notes on 1 Cor. i. 14. The simple reason is, " the hardness OP THE HEART." That 18 the solution given by an inspired apostle, and that is enough. A man who has a blind and hard heart sees no beauty in truth, and feels not its force, and is insensible to all its appeals. Learn, then, (I.) That men are to blame for {he blindness of their understanding. Whatever proceeds from a wicked heart they are responsible for. But for mere inferiority of intellect they would not be to blame. (2.) They are under obligation to repent and love God. If it was required of them to enlarge their intellects, or create additional faculties of mind, they could not be bound to* do it. But where the whole thing required is to have a better heart, they may be held Responsible. (3.) The way to elevate the understandings of mankind is to purify the heart. The approach must be made through the aftections. Let men feel right towards God, and they will soon think right; let the heart be pure, and the understanding will be clear.

19. Who being past feeling. Wholly hardened in sin. There is a total want of all emotion on moral subjects. Tliis is an accurate description of the state of a sinner. He has nofeeling-^ no emotion. He

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;

often gives an intellectual assent to the truth, but it is without emotion of any kind. The heart is insensible as the hard rock IF Have given themselves over. They have done it voluntarily. In Rom. i. 24, it is said that " God gave them up." There is no inconsistency. Whatever was the agency of God in it, they preferred it. Comp. Notes on Rom. i. 21. *ff Unto lasciviousness. See Notes on Rom. i. 24—26.

20. But ye have not so learned Christ. You have been taught a different thing by Christ; you have been taught that his religion requires you to abandon such a course of life.

21. If so be that ye have heard him. If you have listened attentively to his instructions, and learned the true nature of his religion. There may be a slight and delicate doubt implied here whether they had attentively listened to his instructions. Doddridge, however, renders it, "Seeing ye have heard him." Comp. Notes on ch. iii. 2. If And have been taught by him. By his Spirit, or by the ministers whom he had appointed. ^ As the truth is in Jesus. If you have learned the true nature of his religion as he himself taught it. What the truth was which the Lord Jesus taught, or what his principles implied, the apostle proceeds to state in the following verses.

22. That ye put off. That you lay aside, or renounce. The manner in which the apostle states these duties, renders it not improbable that there had been some instruction amongst] em of a contrary character,

23 And be renewed " in the spirit of your mind;

and that it is possible there had been some teachers there who had not enforced, as they should have done, the duties of practical religion. •[[ Concerning the former conversation. The word conversation here means conduct — as it commonly does in the Bible. See Notes, 2 Cor. i. 12. The meaning here is, *with respect to your former conduct or habits of life, lay aside all that pertained to a corrupt and fallen nature. You are not to lay every thing aside that formerly pertained to you. Your dress, and manners, and modes of speech and intercourse, might have been in many respects correct. But every thing that proceeded from sin; every habit, and custom, and mode of speech and of conduct that was the result of depravity, is to be laid aside. The peculiar characteristics of an unconverted man you are to put off, and are to assume those which are the proper fruits of a renewed heart, ^f The old man. See Notes on Rom. vi. 6. f Which is corrupt according to the deceitful lusts. The meaning is, (1.) That the unrenewed man is not under the direction of reason and sound sense,)ut is controlled by his passions and iesires. The word lusts^ has a more limited signification with us than the original word. That word we now confine to one class of sensual appetites; but the original word denotes any passion or propensity of the heart. It may include avarice, ambition, the love of pleasure, or of gratification in any way; and the meaning here is, that the heart is by nature under the control of such desires. (2.) Those passions are deceitful. They lead us astray. They plunge us into ruin. All the passions and pleasures of the world are illusive. They promise more

24 And that ye put on the new rnan, which after God is created *

than they perform; and they leave their deluded votaries to disappointment, and to tears. Nothing is more "deceitful" than the promised pleasures of this world; and all who yield to them find at last that they " flatter but to betray."

23. And he renewed. That is, it is necessary that a man who has been following these should become a new man. See Notes on John iii. 3, seq. Comp. Notes on 2 Cor. iv. 16. The word here used — dmi/foto — does not occur elsewhere in the New Testament; but it has the same meaning as the word used in 2 Cor. iv. 16, and Col. iii. 10. It means to make new, and is descriptive of the work of regeneration. This was addressed to the church, and to those whom Paul regarded as Christians; and we may learn from this, (1.) That it is necessary that man should be renewed in order to be saved. (2.) That it is proper to exhort Christians to be renewed. They need renovated strength everyday. (3.) That it is a matter of obligation to be renewed. Men are hound thus to be renovated. And (4.) That they have sufficient natural ability to change from the condi tion of the old to that of the neu man, or they could not be exhorted to it. ^ In the spirit of your mind. In your temper; your heart; youi nature.

24. And that ye put on the new man. The new man refers to the renovated nature. This is called, in other places, the ' new creature, or the new creation" (see Notes on 2 Cor. v. 17), and refers to the condition after the heart is changed. The change is so great, that there is no impropriety in speaking cf one who has experienced it as 'a new man.' He has new feelings, princi in righteousmss and ^ true holiness.

pies, 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. xa/ta ©fov. lu 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 (iii. 9), 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. i. 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 in the Notes on 2 Cor. v. 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,

25 Wherefore putting away lying, speak every man truth"

holiness of truth — standing in contrast with 'lusts of deceit' (Greek), in ver. 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.

25. Wherefore putting away lying. It may seem strange that the apostle should seriously exhort Christians to put away lying, implying that they were in the habit of indulging in falsehood. But we are to remember, (1.) that lying is the universal vice of the heathen world. Among the ancient heathens, as among the moderns, it was almost universally practised. It has been remarked by a distinguished jurist who had spent much time in India, that he would not believe a Hindoo on his oath. The same testimony is borne by almost all the missionaries of the character of heathens everywhere. No confidence can be placed in their statements; and, where there is the slightest temptation to falsehood, they practise it without remorse. (2.) The Ephesians had been recently converted, and were, to a great extent, ignorant of the requirements of the gospel. A con" science has to be created when heathens are converted, and it is long before they see the evils of many things which appear to us to be palpably wrong. (3.) The effects of former habits abide long, often, after a man is converted. He who has been in the habit of profiine swear-

with his neighbour: for we '^ are members one of another.

ing, finds it difficult' to avoid it; and he who has been all his life practising deception, will find himself tempted to practise it still. It was fcr reasons such as these, probably, that the apostle exhorted the Ephesians to put away lying; and to speak the truth only. Nor is the exhortation now inappropriate to Christians, and there are many classes to whom it would now be proper — such as the following: (1.) He who is in the habit of concealing the defects of an article in trade, or of commending it for more than its real value — let him put away lying. (2. He, or she, who instructs a servant to say that they are not at home, when they are at home; or that they are sick, when they are not sick; or that they are engaged, when they are not engaged — let tliem put away lying. (3.) He that is in the habit of giving a colourmg to his narratives; of conveying a fiilse impression by the introduction or the suppression of circumstances that are important to the right understanding of an account — let him put away lying. (4.) He that is at 10 pains to ascertain the exact truth in regard to any facts that may affect his neighbour; that catches up flying rumours without investigating them, and that circulates them as flndoubted truth, though they may ^seriously affect the character and peace of another — let him put away lying. (5.) He that is in the habit of making promises only to disregard them — let him put away lying. The community is full of falsehoods of that kind, and they are not all confined to the people of the world. Nothing is more important in a community than simple truth — and yet, it is to be feared tliat nothing is

26 Be ye angry and sin «)t; let * not the sun go down upon your wrath:

more habitually disregarded. No professing Christian can do any good who has not an unimpeachable character for integrity and truth — and yet who can lay his hand on his breast and say before God that he is in all cases a man that speaks the simple and unvarnished truth ] IT For we are members one of another. We belong to one body — the church — ^which is the body of Christ See Notes Rom. v. 12. The idea is, that falsehood tends to loosen the bonds of brotherhood. \n the human body harmony is observed. The eye never deceives the hand, nor the hand the foot, nor the heart the lungs. The whole move harmoniously as if the one could put the utmost confidence in the other — and falsehood in the church is as ruinous to its interests as it would be to the body if one member was perpetually practising a deception on another.

26. Be ye angry and sin not. It has been remarked that the direction here is conformable to the usage of the Pythagoreans, who were bound, when there were any differences among them, to furnish some token of reconciliation before the sun set Burder, in Ros. Alt. u. ncu. Morgenland, in loc. It is implied here (1.) that there may be anger without sin; and (2.) that there is special danger in all cases where there is anger that it will be accompanied with sin. Anger is a passion too common to need any description. It is an excitement or agitation of mind of more or less violence, produced by the reception of a real or supposed injury, and attended commonly with a desire or purpose of revenge. The desire of revenge, however, is not essential to the existence of the passion, though it is probably alvvavs attended with a disposition to express displeasure, to chide, rebuke, or punish. Comp. Mark iii. 5. To a great extent the sudden excitement on the reception of an injury is involuntary, and consequently innocent. Anger is excited when a horse kicks us; when a serpent hisses; when we dash our foot against a stone — and so when a man raises his hand to strike us. The object, or final cause of implanting this passion in the mind of man is, to rouse him to an immediate defence of himself when suddenly attacked, and before his reason would have time to suggest the proper means of defence. It prompts at once to self-protection; and when that is done its proper office ceases. If persevered in, it becomes sinful malignity, or revenge —always wrong. Anger may be excited against a thing as well as a person; as well against an act as a man. We are suddenly excited by a wrong thing, without any malignancy against the man; we may wish to rebuke or chide that, without injuring him. Anger is sinful in the following circumstances. (1.) When it is excited without any sufficient cause — when we are in no danger, and do not need it for a protection. We should be safe without it. (2.) When it transcends the cause, if any cause really exists. All that is beyond the necessity of immediate self-protection, is apart from its design, and is wrong. (3.) When it is against the person rather than the offence. The object is not to injure another; it is to protect ourselves. (4.) WTien it is attended with the desire of revenge. That is always wrong. Rom. xii. 17. 19. (5.) When it is cherished, and heightened by reflection. And (6.) When there is an unforgiving spirit; a determination to exact the utmost satisfaction for the injury which has been done. If*men were perfectly holy, that sudden arousing of the 9* mind in danger, oi on the reception of an injury, which would serve to prompt us to save ourselves from danger, would exist, and would be an important principle of our nature. As it is now, it is violent; excessive; incontrollable; persevered in — and is almost always wrong. If men were holy, this excitement of the mind would obey the first injunctions of reason, and be wholly under its control; as it is now, it seldom obeys reason at all — and is wholly wron^. Moreover, if all men were holy; if there were none disposed to do an injury, it would exist only in the form of a sudden arousing of the mind against immediate danger— which would all be right. Now, it is excited not only in view of physical dangers, but in view of the wrongs done by others — and hence it terminates on the person and nol the thing, and becomes often wholly evil. ^ Let not the sun go down Do not cherish anger. Do not sleep upon it. Do not harbour a purpose of revenge; do not cherish ill-will against another. When the sun sets on a marCs anger, he may be sure it is wrong. The meaning of the whole of this verse then is, ' If you be angry, which may be the case, and which may be unavoidable, see that the sudden excitement does not become sin. Do not let it overleap its proper bounds; do not cherish it; do not let it remain in your bosom even to the setting of the sun. Though the sun be sinking in the west, let not the passion linger in the bosom, but let his last rays find you always peaceful and calm.'

27. Neither give place to the devil. This has respect probably to the exhortation in the former verse. ' Do not yield to the suggestions and temptations of Satan, who would take every opportunity to persuade you to cherish unkind and angry feelings, and to keep up a spirit of resentment among brethren.*

27 Neither " give place to the devil.

Many of our feeUngs, when we suppose we are merely defending' our rights, and securing what is our own, are produced by the temptations of the devil. The heart is deceitful; and seldom more deceitful in any case than when a man is attempting to vindicate himself from injuries done to his person and reputation. The devil is always busy when we are angry, and in some way, if possible, will lead us into sin; and the best way to avoid his wiles is to curb the temper, and restrain even sudden anger. No man sins by restraining his anger: no man is certain that he will not who indulges it for a moment.

28. Let him that stole steal no more. Theft, like lying, was, and is, almost a universal vice among the tieathen. The practice of pilfering prevails in, probably, every pagan community, and no property is safe which is not guarded, or so locked up as to be inaccessible. Hence, as the Christian converts at Ephesus had been long addicted to it, there was danger that they would fall into it again; and hence the necessitv^ of special cautions on that head. We are not to suppose that piJfe ing was a common vice in the churc n, but the cautions on this point proceed on the principle that, where a man has been long in the habit of a particular sin, he is in great danger of falling into it again. Hence we caution the man who has been intemperate against the least indulgence in intoxicating drinks; we exhort him not to touch that which would be so strong a temptation to him. The object of the apostle was to show that the gospel requires holy living in all its friends, and to entreat Christians at Ephesus in a special manner to avoid the vices of

28 Let him that stole steal no more: but rather let * him labour,

the surrounding heathen, ^f But rather let him labour. Let him seek the means of living in an honesi manner, by his own industry, rathei than by wronging others. IF Work ing with his hands. Pursuing somi honest employment. Paul was no^ ashamed to labour with ' his owi hands' (Acts xx. 35); and no man is dishonoured by labour. God madts man for toil (Gen. ii. 15); and employment is essential to the happiness of the race. No man, who is able to support himself, has a right to depend on others. See Notes on Rom. xii. 11. ^ That he may have to give to him that needeth. Marg., distribute. Not merely that he may have the means of support, but that he may have it in his power to aid others. The reason and propriety of this is obvious. The human race is one great brotherhood. A considerable part cannot labour to support themselves. They are too old, or too young; or they are crippled, or feeble, or laid on beds of sickness. If others do not divide with them the avails of their labours, they will perish. We are required to labour in order that we may have the privilege of contributing to their comfort. Learn from this verse, (1.) That every Christian should have some calling, business, or profession, by which he may support himself The Saviour was a carpenter; Paul a tentmaker; and no man is disgraced by being able to build a house or to construct a tent. (2.) Christianity promotes industry. It is rare that an idle man becomes a Christian; but if he does, religion makes him industrious just in proportion as it has influence over his mind. To talk of a lazy Christian^ is about the same as to talk of Uhrning water or freezing fire. (3.) Christians should

working with /w? hands the thing which is good, that he may have to ' give to him that needeth.

have some useful and honest employment. They should work " that which is goody They should not pursue an employment which will necessarily injure others. No man has a right to place a nuisance under the window of his neighbour; nor has he any more right to pursue an employment that shall lead his neighbour into sin or ruin him. An honest employment benefits everybody. A good farmer is a benefit to his neighbourhood and country; and a good shoemaker, blacksmith, weaver, cabinetmaker, watchmaker, ma- 2hinist,is a blessing to the community. He injures no one; he benefits all. How is it with the distiller, and the vender of alcoholic drinks! He benefits no one; he injures every body. Every quart of intoxicating drink that is taken from his house does evil somewhere — evil, and only evil, and that continually. No one is made better, or richer; no one is made more moral or industrious; no one is helped on the way to heaven by it. Thousands are helped on the way to hell by it, who are already in the path; and thousands are induced to walk in the way to death who, hut for that distillery, store, or tavern, might have walked in the way to heaven. Is this then ' working that WHICH IS GOOD V Would Paul have done if? Would Jesus doit"? Strange, that by a professing Christian it was ever done! See a striking instance of the way in which the Ephesian Christians acted when they were first converted, in the Acts of the Apostles, ch. xix. 19. Com p. Notes on that place. (4.) The main business of a Christian is not to make money, and to become rich. ft is that he may have the means of

29 Let * no corrupt commimication proceed out of your mouth, but that which is good ' to the use

benefiting others. Beyond what he needs for himself, his poor, and sick, and aged, and afflicted brother and friend has a claim on his earnings — and they should be liberally bestowed. (5.) We should labour in order that we may have the means of doing good to others. It should be just as much a matter of plan and purpose to do this, as it is to labour in order to buy a coat, or to build a house, or to live comfortably, or to have the means of a decent burial. Yet how few are those who have any such end in view, or who pursue their daily toil definitely, that they may have something to give away! The world will be soon converted when all Christians make that the purpose of life. See Notes on Rom. xii. 11.

29. Let no corrupt communica iion 'proceed. See Notes on 1 Cor. XV. 33. The word rendered corrupt (craTtpof) means bad, decayed, rotten, and is applied to putrid vegetable or animal substances. Then it is applied to a tree that is of a useless character, that produces no good fruit. Matt. vii. 17. Then it is used in a moral sense, as our word ' corrupt' is, to denote that which is depraved, evil, contaminating, and may denote here any thing that is obscene, offensive, or that tends to corrupt others. The importance of this admonition will be appreciated when it is remembered, (1.) that such obscene and filthy conversation prevailed everywhere, and does still among the heathen. So general is this, that at almost every missionary station it has been found that the common conversation is so corrupt and defiling, that missionaries have felt it necessary to Bend tlieir chil- ux cuii^iiig, kuak iL Ilia dren home to be educated, in order to secure them from the contaminating influence of those around them. (2.) Those who have had the misfortune to be famihar with the common conversation of the lower classes in any community, and especially with the conversation of young men, will see the importance of this admonition. Scarcely any thing can be conceived more corrupt or corrupting, than that which often prevails among young men — and even young men in the academies and colleges of this land. (3.) Its importance will be seen from the influence of such corrupt communications. " The passage of an impure thought through the mind leaves pollution behind it;" the expression of such a thought deepens the pollution on the soul, and corrupts others. It is like retaining an offensive carcase above ground, to pollute the air, and to diffuse pestilence and death, which should at once be buried out of sight. A Christian should be PURE in his conversation. His Master was pure. His God is pure. The heaven to which he goes is pure. The religion which he professes is pure. Never should he indulge himself in an obscene allusion; never should he retail anecdotes of an obscene character, or smile when they are retailed by others. Never should he indulge in a jest having a double meaning; never should he listen to a song of this character. If those with whom he associates have not sufficient respect for themselves and him to abstain from such corrupt and corrupting allusions, he should at once leave them. ^ But that which is good to the use of edifying. Marg., to edify profitably. Greek, ' to useful edification;' that is, adapted to instruct, counsel, and comfort others; to promote their intelligence and purity. Speech is an invaluable gift; a blessing of inestimable worth. We may so speak as always to do good to others. We may give them some information which they have not; impart some consolation which they need; elicit some truth by friendly discussion which we did not know before, or recall by friendly admonition those who are in danger of going astray. He who talks for the mere sake of talking wQl say many foolish things; he whose great aim in life is to benefit others, will not be likely to say that which he will have occasion to regret. Comp. Matt. xii. 36. Eccl. v. 2. Prov. x. 39. James i. 19.

30. And grieve not the holy Spirit of God. This is addressed to Christians, and it proves that it is possible for them to grieve the Holy Spirit. The word here used — ^jvyticfe — means properly to afflict with sorrow; to make sad or sorrowful. It is rendered to make sorry, or sorrowful. Matt. xiv. 9; xvii. 2i3; xviii. 31; xix. 22; xxvi. 22. 37. Mark xiv. 19. John xvi. 20. 2 Cor. ii. 2; vi. 10; vii. 8, 9. 11. 1 Thess. iv. 13. It is rendered grieved, Mark x. 22. John xxi. 17. Rom. xiv. 15. 2 Cor. ii. 4, 5. Eph. iv. 20: and once, ' in heaviness,'' 1 Pet. i. 6. The verb does not elsewhere occur in the New Testament. The common meaning is, to treat others so as to cause grief. We are not to suppose that the Holy Spirit literally endures grief, or patn, at the conduct of men. The language is such as is fitted to describe what men endure, and is applied to him to denote that kind of conduct which is fitted to cause grief; and the meaning here is, ' do not pursue such a course as is fitted^ in its own nature, to pain the bene- sealed » unto the day of redemption.

and " evil-speaking, be put away from you, with all malice:

32 And be ye kind one to another, tender-hearted, forgiving **

volent heart of a lioly being. Do not act towards the Holy Spirit in a manner which would produce pain in the bosom of a friend who loves you. There is a course of conduct which will drive that Spirit from the mind as if he were grieved and pained — as a course of ingratitude and sin would pain the heart of an earthly friend, and cause him to leave you.' If asked what that conduct is, we may reply, (1.) Open and gross sms. They are particularly referred to here; and the meaning of Paul is, that theft, falsehood, anger, and kindred vices, would grieve the Holy Spirit, and cause him to depart. (2.) Anger, in all its forms. Nothing is more fitted to drive away all serious and tender impressions from the mind, than the indulgence of anger. (3.) Licentious thoughts and desires. The Spirit of God is pure, and he dwells not in a soul that is filled with corrupt imaginings. (4.) Ingratitude. We feel ingratitude more than almost anything else; and why should we suppose that the Holy Spirit would not feel it also] (4.) Neglect. The Spirit of God IS grieved by that. Often he prompts us to pray; he disposes the mind to seriousness^ to the perusal of tlie Bible, to tenderness and penitence. We neglect those favoured moments of our piety, and lose those happy seasons for becoming like God. (5.) Resistance. Christians often resist the Holy Ghost. He would lead them to be dead to the world; yet they drive on their plans of gain. He would teach them the folly of fashion and vanity; yet they deck themselves in the gayest apparel. He would keep them from the splendid party, the theatre, and the ball-room; yet they ^ go there. All that is needful for a Christian to do in order to be eminent in piety, is to yield to the gentle influences which would draw him to prayer and to heaven. % Whereby ye are sealed. See Notes on 2 Cor. i. 22. ^ Unto the day of redemption. See Notes on ch. i. 14.

31. Let all bitterness. See Notes on ver. 2 of this chapter. *[ And wrath. The word here does not differ essentially from anger. % Anger. See Note on ver. 26. All cherished, unreasonable anger. ^And clamour. Noise, disorder, high words; such as men use in a brawl, or when they are excited. Christians are to be calm and serious. Harsh contentions and strifes; hoarse brawls and tumults, are to be unknown among them. ^ And evil-speaking. Slander, backbiting, angry expressions, tale-bearing, reproaches, &c. ^ With all malice. Rather, 'with all eviV — xaxia. Every kind and sort of evil is to be put away, and you are to manifest only that which is good.

32. And be ye kind one to another. Benignant, mild, courteous, polite — XprjGTfoL 1 Pet, iii. 8. Christianity produces true courteousness, or politeness. It does not make one rough, crabbed, sour; nor does it dispose its followers to violate the proper rules of social intercourse. The secret of true politeness is benevolence, or a desire to make others happy; and a Christian should be the most polite of men. There is no religion in a sour, misanthropic temper; none in rudeness, stiffness, and repulsiveness; none in violating the rules of good-breeding.

one another, even as God for Christ's sake hath^forgiven you.

There is a hollow-hearted politeness, indeed, which the Christian is not to aim at or copy. His politeness is to be based on kindness. Col. iii. 12. His courtesy is to be the result of love, good-will, and a desire of the happiness of all others; and this will prompt to the kind of conduct that will render his intercourse with others agreeable and profitable. — % Tender-hearted. Having a heart disposed to pity and compassion, and especially disposed to show kindness to the faults of erring brethren; for so the comiection demands. ^ Forgiving one another. See Notes on Matt. vi. 12. IF As God for Christ's sake hath forgiven you. As God, on account of what Christ has suffered and done, has pardoned you. He has done it, (1.) freely — without merit on our part — when we were confessedly in the wrong. (2.) Fully; he has forgiven every offence. (3.) Liberally i he has forgiven many offences, for our sins have been innumerable. This is to be the rule which we are to observe in forgiving others. We are to do \t freely, fully ^ liberally. The forgiveness is to be entire, cordial, constant. We are not to rake up old offences, and charge them again upon them; we are to treat them as though they had not offended, for so God treats us. Learn, (1.) That the forgiveness of an offending brother is a duty which we are not at liberty to neglect. (2.) The peace and happiness of the church depend on it. All are liable to offend their brethren, as all are liable to offend God; all need forgiveness of one another, as we all need it of God. (3.) There is no danger of carrying it too far. Let the rule be observed — ' As God has forgiven you, so do you forgive others.' Let a man recollect his own sins and follies; let him look over his life, and see how oflen he has offended God; let him remember that all has been forgiven; and then, fresh with this feeling, let him go and meet an offending brother, and say, ' My brother, I forgive you. I do it frankly, fully, wholly. So Christ has forgiven me; so I forgive you. The offence shall be no more remembered. It shall not be referred to in our intercourse to harrow up your feelings; it shall not diminish my love for you; it shall not prevent my uniting with you in doing good. Christ treats me, a poor smner, as a friend; and so I will treat you.'

' This chapter is a continuation of the practical exhortations commenced in ch. iv. It comprises the following points, or subjects:

2. The duty of avoiding the im pure practices of the surrounding heathen, and of wholly breaking off from the vices in which even they themselves had indulged, before their conversion to Christianity.

3. The apostle cautions them particularly against the use of wine, and the revelry which attends its use, and exhorts them rather to engage in the exercises to which the Holy Spirit would prompt them, and to the services of praise and thanksgiving. Vs. 1&-20.

4. He exhorts them to mutual subjection; and particularly enjoins on wives the duty of being subject to their husbands. Vs. 21 — 24.

5. The chapter closes with a statement of the duty of husbands to love their wives, illustrated by that which Christ showed for the

E ye therefore followers of God, as dear children;

1. Be ye therefore followers of God, Gr., 'Be imitators — (juiivjTfcd -of God.' The idea is not that they were to be the friends of God, or numbered among his followers, but that they were to imitate him in the particular thing under consideration. Tlie word ' therefore' — ow — connects this with the previous chapter, where he had been exhorting them to kindness, and to a spirit of forgiveness, and he here entreats them to imitate God, who was always kind and ready to forgive. Comp. Matt. V. 44 — 47. As he forgives us (ch. iv. 32), we should be ready to forgive others; as he has borne with onr faults, we should bear with theirs; as he is ever ready to hear our cry when we ask for mercy, we should be ready to hear others when they desire to be forgiven; and as he is never weary with doing us good, we should never be weary in benefiting them. IF As dear children. The meaning is, ' as those children which are beloved follow the example of a father, so we, who are beloved of God, should follow his example.' What a simple rule this is! And how much contention and strife would be avoided if it were followed! If every Christian who is angry, unforgiving, and unkind, would just ask himself the question, * How does God treat me V it would save all the trouble and heart-burning which ever exists in the church.

2. And walk in love. That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation. See Notes on John xiii. 34. 1[ As Christ also hath loved us. We are to evince the same love for one anotlier which he has done for us. He showed his love by giving himself

2 And walk in love, « as Christ also hath loved us, and hath given himself for us, an offering and a

to die for us, and we should evince similar love to one another. 1 John iii. 16. ^ And hath given himself for us. This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them. 1 John iii. 16. % An offering. The word here used — rtpocr^opa — means properly that which is offered to God — hi any way, or whatever it may be. It is, however, in the Scriptures, commonly used to denote an offering without blood — a thank-offering — and thus is distinguished from a sacrifice or a bloody oblation. The word occurs only in Acts xxi. 26; xxiv. 17. Rom. XV. 16. Eph. V. 2. Heb. x. 5. 8. 10. 14. 18. It means here that he regarded himself as an offering to God. % And a sacrifice, ^vacav. Christ is here expressly called a Sacrifice — the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the killing of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of Zi/e, which was supposed to reside in the blood (see Notes on Rom. iii. 25), and hence it was necessary that blood should be shed. Christ was such a sacrifice; and his love was shown in his being willing tliat his blood should be shed to save men. ^ For a sweet-smelling savour. See Notes sacrifice to God smelling savour.

on 2 Cor. ii. 15, where the word savour is explained. The meaning here is, that the offering which Christ made of himself to God, was like the grateful and pleasant smell of incense, that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in tlie salvation of men. The meaning of this in the connection here is, that the offering which Christ made was one of love. So, says Paul, do you love one another. Christ sacrificed himself by love, and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice every thing which opposes it, and it will be acceptable to God. He will approve all which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son.

3. But fornication. A common vice among the heathen then as it is now, and one into which they were in special danger of falling. See Notes on Rom. i. 29. 1 Cor. vi. 18. ^ And all uncleanness. Impurity of life. See Notes on Rom. i. 24. Comp. Rom. yi. 19. Gal. v. 19. Eph. iv. 19. Col. iii. 5. *[[ Or covetousness. The connection in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be named among them. What was Paul's estimate then of covetousness] He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name. See ver. 5. The covetous man, accordmg to Paul, is to

3 But fornication, * and all uncleanness, or covetousness, let it

be ranked with the sensual, and with idolaters (ver. 5), and with those who are entirely excluded from the kingdom of God. Is this the estimate in which the vice is held now ] Is it the view which professing Christians take of it] Do we not feel that there is a great difference between a covetous man and a man of impure and licentious life ] Why is this ] Because, (1.) it is so common; (2.) because it is found among those who make pretensions to refinement and even religion; (3.) because it is not so easy to define what is covetousness, as it is to define impurity of life; and (4.) because the public conscience is seared, and the mind blinded to the low and grovelling character of the sm. Yet is not the view of Paul the right viewl Who is a covetous man ] A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this ] The time may come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when to covet will be consider^ ed as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world's conversion will probably be not a distant event. ^ Let it not be once named among you. That is let it not exist; let there be no oc casion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that il is wrong to mention these vices foi the purpose of rebuking them, oi cautioning those in danger of com

not be once named " among you, as becometh saints;

4 Neither filthiness, nor foolish talking, nor jesting, which *

mitting them — for Paul himself in this manner mentions them here, and frequently elsewhere — ^but that they should not exist among them. •|f As becometh saints. As befits the character of Christians, who are regarded as holy. Literally, ' as becometh holy ones'' — dptotj.

4. Neither filthiness. That, is, obscene, or indecent conversation. Literally, that which is shameful, or ^deformed — alaxpoiffji. The word does not elsewhere occur in the New Testament. ^ Nor foolish talking. This word — fioipo^joyia — does not occur elsewhere in the New Testament. It means that kind of talk which is insipid, senseless, stupid, foolish; which is not fitted to instruct, edify, profit — ^the idle chitchat which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere — remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment." Matt. xii. 36. ^ Nor jesting. ivtfiansTda. This word occurs also nowhere else in the New Testament. It properly means, that which is well-turned (ev — well, and -r-psTtco — to turn); and then that which is sportive, refined, courteous; and then urbanity, humour, wit; and then jesting, levity — which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners (comp. 1 Pet, iii. 8), and the reference, therefore, must be to that which is light and triflmg in conversation; to that which is known among us as jesting. It may be observed, (L) that courteousness is not forbidden in tlie Scriptures, but is positively required. 1 Pet. iii. 8. (2.) Cheerfulness is not forbidden — for if any thing can make cheerful, it is the hope of heaven. (3.) Pleasantry cannot be forbidden. I mean that quiet and gentle humour that arises from good-nature, and, that makes one good-natured in spite of himself. Such are many of the poems of Cowper, and many of the essays of Addison in the " Spectator" — a benevolent humour which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity aa with the gospel. Where were they seen in the conversation of tlie Redeemer ] Where in the writings of Paul 1 % Which are not convenient. That is, which are not^^ or 'proper; which do not become the character of Christians. Notes, Rom. i. 28. Christians should be grave and serious — though cheerful and pleasant. They should feel that they, have great interests at stake, and that the world has too. They are redeemed— not to make sport; purchased with precious blood — for other purposes than to make men laugh. They are soon to be in heaven — and a man who has any impressive sense of that will habitually feel that he has much else to do than to make men laugh. The true course of life is midway between moroseness and levity; sourness and lightness; harshness and jesting. Be benevolent, kind, cheerful, bland, courteous, but serious. Be solemn, thoughtful, deeply impressed with the presence of God and with eternal things, but pleasant, affable, and benignant. Think not a smile smful; but think not levity and jesting harmless. ^ But rather giving of not convenient; but rather giving of thanks.

5 For this ye know, that * no

thanks. Thanks to God, or praises, are more becoming Christians than jesting. The idea here seems to be, that suclj employment would be far more appropriate to the character of Christians, than idle, trifling, and indelicate conversation. Instead, therefore, of meeting together for low wit and jesting; for singing songs, and for the vulgar discourse which often attends such 'gatherings' of friends, Paul would have them come together for the purpose of praising God, and engaging in his service. Men are social in their nature; and if they do not assemble for good purposes, they will for bad ones. It is much more appropriate to the character of Christians to come together to sing praises to God, than to sing songs; to pray than to jest; to converse of the things of redemption than to tell anecdotes; and to devote the time to a contemplation of the world to come, than to trifles and nonsense.

5. For this know. Be assured of this. The object here is, to deter from indulgence in those vices by the solemn assurance that no one who committed them could possibly be saved. ^ Nor unclean person. No one of corrupt and licentious life can be saved. See Rev. xxii. 15. •ff Nor covetous man, who is an idolater. That is, he bestows on money the affections due to God. See Col. iii. 5. To worship money is as real idolatry as to worship a block of stone. If this be so, what an idolatrous world is this! How many idolaters are there in professedly Christian lands! How many, it is to be feared, in the church itself! And since every covetous man is certainly to be excluded from the:

whoremonger, nor unclean per son, nor covetous man, who ' is an idolater, hath any inheritance

kingdom of God, how anxious should we be to examine our hearts, and to know whether this sin may not lie at our door! *|[ Hath any inherit' ance, &c. Such an one shall never enter heaven. This settles the inquiry about the final destiny of a large portion of the world; and this solemn sentence our conscience and all our views of heaven approve.^ Let us learn hence, (1.) that heaven will be pure. (2.) That it will be a desirable place — for who would wish to live always with the licentious and the impure? (3.) It is right to reprove these vices and to preach against them. Shall we not be allowed to preach against those sins which will certainly exclude men from heaven? (4.) A large part of the world is exposed to the wrath of God. What numbers are covetous! What multitudes are licentious! In how many places ia licentiousness openly and unblushingly practised! In how many more places in secret! And in how many more is the heart polluted, while the external conduct is moral; the soul corrupt, while the individual moves in respectable society! (5.) What a world of shame will hell be! How dishonourable and disgraceful to be damned forever, and to linger on in eternal fires, because the man was TOO POLLUTED to be admitted into pure society! Here, perhaps, he moved in fashionable life, and was rich, and honoured, and flattered; there he will be sent down to hell because his whole soul was corrupt, and because God would not suffer heaven to be contaminated by hia presence! (6.) What a doom awaits the covetous man! He, like the sensualist, is to be excluded from the in the kingdom of Christ and of God.

6 Let no man deceive " you with vain words: for because of these things cometh the wrath of God upon the children of ^ disobedience.

kingdom of God. And what is to be his doom ] Will he have a place apart from the common damned — a golden palace and a bed of down in hell 1 No. It will be no small part of his aggravation that he will be doomed to spend an eternity with those in comparison with whom on earth, perhaps, he thought himself to be pure as an angel of light. (7.) With this multitude of the licentious and the covetous, will sink to hell all who are not renewed and sanctified. What a prospect for the gay, the fashionable, the moral, the amiable, and the lovely, who have no religion! For all the impenitent and the unbelieving, there is but one home in eternity. Hell is less terrible from its penal fires and its smoke of torment, than from its being made up of the profane, the sensual, and the vile; and its supremest horrors arise from its being the place where shall be gathered all the corrupt and unholy dwellers in a fallen world; all who are so impure that they cannot be sCdmitted into heaven. Why then will the refined, the moral, and the amiable not be persuaded to seek the society of a pure neaven ] to be prepared for the world tvhere holy beings dwell ]