Cautions against Impurity. A. D. 61.
1 Be ye therefore followers of God, as dear children; 2 And walk
in love, as Christ also hath loved us, and hath given himself for us an
offering and a sacrifice to God for a sweetsmelling savour.
Here we have the exhortation to mutual love, or to Christian charity.
The apostle had been insisting on this in the former chapter, and particularly
in the last verses of it, to which the particle therefore refers, and connects
what he had said there with what is contained in these verses, thus: "Because
God, for Christ's sake, has forgiven you, therefore be you followers of
God, or imitators of him;" for so the word signifies. Pious persons should
imitate the God whom they worship, as far as he has revealed himself as
imitable by them. They must conform themselves to his example, and have
his image renewed upon them. This puts a great honour upon practical religion,
that it is the imitating of God. We must be holy as God is holy, merciful
as he is merciful, perfect as he is perfect. But there is no one attribute
of God more recommended to our imitation than that of his goodness. Be
you imitators of God, or resemble him, in every grace, and especially in
his love, and in his pardoning goodness. God is love; and those that dwell
in love dwell in God and God in them. Thus he has proclaimed his name,
Gracious and merciful, and abundant in goodness. As dear children, as children
(who are wont to be greatly beloved by their parents) usually resemble
them in the lineaments and features of their faces, and in the dispositions
and qualities of their minds; or as becomes the children of God, who are
beloved and cherished by their heavenly Father. Children are obliged to
imitate their parents in what is good, especially when dearly beloved by
them. The character that we bear of God's children obliges us to resemble
him, especially in his love and goodness, in his mercy and readiness to
forgive. And those only are God's dear children who imitate him in these.
It follows, And walk in love, v. 2. This godlike grace should conduct and
influence our whole conversation, which is meant by walking in it. It should
be the principle from which we act; it should direct the ends at which
we aim. We should be more careful to give proof of the sincerity of our
love one to another. As Christ also hath loved us. Here the apostle directs
us to the example of Christ, whom Christians are obliged to imitate, and
in whom we have an instance of the most free and generous love that ever
was, that great love wherewith he hath loved us. We are all joint sharers
in that love, and partakers of the comfort of it, and therefore should
love one another, Christ having loved us all and given such proof of his
love to us; for he hath given himself for us. The apostle designedly enlarges
on the subject; for what can yield us more delightful matter for contemplation
than this? Christ gave himself to die for us; and the death of Christ was
the great sacrifice of atonement: An offering and a sacrifice to God; or
an offering, even a sacrifice--a propitiatory sacrifice, to expiate our
guilt, which had been prefigured in the legal oblations and sacrifices;
and this for a sweet-smelling savour. Some observe that the sin-offerings
were never said to be of a sweet-smelling savour; but this is said of the
Lamb of God, which taketh away the sin of the world. As he offered himself
with a design to be accepted of God, so God did accept, was pleased with,
and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious
with God, so his example should be prevailing with us, and we should carefully
copy after it.
Preservatives from Impurity; Cautions and Admonitions. A. D. 61.
3 But fornication, and all uncleanness, or covetousness, let it
not be once named among you, as becometh saints; 4 Neither filthiness,
nor foolish talking, nor jesting, which are not convenient: but rather
giving of thanks. 5 For this ye know, that no whoremonger, nor unclean
person, nor covetous man, who is an idolater, hath any inheritance 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. 7 Be not ye therefore partakers with them. 8 For ye were
sometimes darkness, but now are ye light in the Lord: walk as children
of light: 9 (For the fruit of the Spirit is in all goodness and righteousness
and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no
fellowship with the unfruitful works of darkness, but rather reprove them.
12 For it is a shame even to speak of those things which are done of them
in secret. 13 But all things that are reproved are made manifest by the
light: for whatsoever doth make manifest is light. 14 Wherefore he saith,
Awake thou that sleepest, and arise from the dead, and Christ shall give
thee light.
These verses contain a caution against all manner of uncleanness, with
proper remedies and arguments proposed: some further cautions are added,
and other duties recommended. Filthy lusts must be suppressed, in order
to the supporting of holy love. Walk in love, and shun fornication and
all uncleanness. Fornication is folly committed between unmarried persons.
All uncleanness includes all other sorts of filthy lusts, which were too
common among the Gentiles. Or covetousness, which being thus connected,
and mentioned as a thing which should not be once named, some understand
it, in the chaste style of the scripture, of unnatural lust; while others
take it in the more common sense, for an immoderate desire of gain or an
insatiable love of riches, which is spiritual adultery; for by this the
soul, which was espoused to God, goes astray from him, and embraces the
bosom of a stranger, and therefore carnal worldlings are called adulterers:
You adulterers and adulteresses, know you not that the friendship of the
world is enmity with God? Now these sins must be dreaded and detested in
the highest degree: Let it not be once named among you, never in a way
of approbation nor without abhorrence, as becometh saints, holy persons,
who are separated from the world, and dedicated unto God. The apostle not
only cautions against the gross acts of sin, but against what some may
be apt to make light of, and think to be excusable. Neither filthiness
(v. 4), by which may be understood all wanton and unseemly gestures and
behaviour; nor foolish talking, obscene and lewd discourse, or, more generally,
such vain discourse as betrays much folly and indiscretion, and is far
from edifying the hearers; nor jesting. The Greek word eutrapelia is the
same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation.
And there is no doubt an innocent and inoffensive jesting, which we cannot
suppose the apostle here forbids. Some understand him of such scurrilous
and abusive reflections as tend to expose others and to make them appear
ridiculous. This is bad enough: but the context seems to restrain it to
such pleasantry of discourse as is filthy and obscene, which he may also
design by that corrupt, or putrid and rotten, communication that he speaks
of, ch. iv. 29. Of these things he says, They are not convenient. Indeed
there is more than inconvenience, even a great deal of mischief, in them.
They are so far from being profitable that they pollute and poison the
hearers. But the meaning is, Those things do not become Christians, and
are very unsuitable to their profession and character. Christians are allowed
to be cheerful and pleasant; but they must be merry and wise. The apostle
adds, But rather giving of thanks: so far let the Christian's way of mirth
be from that of obscene and profane wit, that he may delight his mind,
and make himself cheerful, by a grateful remembrance of God's goodness
and mercy to him, and by blessing and praising him on account of these.
Note, 1. We should take all occasions to render thanksgivings and praises
to God for his kindness and favours to us. 2. A reflection on the grace
and goodness of God to us, with a design to excite our thankfulness to
him, is proper to refresh and delight the Christian's mind, and to make
him cheerful. Dr. Hammond thinks that eucharistia may signify gracious,
pious, religious discourse in general, by way of opposition to what the
apostle condemns. Our cheerfulness, instead of breaking out into what is
vain and sinful, and a profanation of God's name, should express itself
as becomes Christians, and in what may tend to his glory. If men abounded
more in good and pious expressions, they would not be so apt to utter ill
and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings,
proceed out of the same mouth?
I. To fortify us against the sins of uncleanness, &c., the apostle
urges several arguments, and prescribes several remedies, in what follows,
1. He urges several arguments, As, (1.) Consider that these are sins
which shut persons out of heaven: For this you know, &c., v. 5. They
knew it, being informed of it by the Christian religion. By a covetous
man some understand a lewd lascivious libertine, who indulges himself in
those vile lusts which were accounted the certain marks of a heathen and
an idolater. Others understand it in the common acceptation of the word;
and such a man is an idolater because there is spiritual idolatry in the
love of this world. As the epicure makes a god of his belly, so the covetous
man makes a god of his money, sets those affectations upon it, and places
that hope, confidence, and delight, in worldly good, which should be reserved
for God only. He serves mammon instead of God. Of these persons it is said
that they have no inheritance in the kingdom of Christ and of God; that
is, the kingdom of Christ, who is God, or the kingdom which is God's by
nature, and Christ's as he is Mediator, the kingdom which Christ has purchased
and which God bestows. Heaven is here described as a kingdom (as frequently
elsewhere) with respect to its eminency and glory, its fulness and sufficiency,
&c. In this kingdom the saints and servants of God have an inheritance;
for it is the inheritance of the saints in light. But those who are impenitent,
and allow themselves either in the lusts of the flesh or the love of the
world, are not Christians indeed, and so belong not to the kingdom of grace,
nor shall they ever come to the kingdom of glory. Let us then be excited
to be on our guard against those sins which would exclude and shut us out
of heaven. (2.) These sins bring the wrath of God upon those who are guilty
of them: "Let no man deceive you with vain words, &c., v. 6. Let none
flatter you, as though such things were tolerable and to be allowed of
in Christians, or as though they were not very provoking and offensive
unto God, or as though you might indulge yourselves in them and yet escape
with impunity. These are vain words." Observe, Those who flatter themselves
and others with hopes of impunity in sin do but put a cheat upon themselves
and others. Thus Satan deceived our first parents with vain words when
he said to them, You shall not surely die. They are vain words indeed;
for those who trust to them will find themselves wretchedly imposed upon,
for because of these things cometh the wrath of God upon the children of
disobedience. By children of disobedience may be meant the Gentiles, who
disbelieved, and refused to comply with, and to submit themselves to, the
gospel: or, more generally, all obstinate sinners, who will not be reclaimed,
but are given over to disobedience. Disobedience is the very malignity
of sin. And it is by a usual Hebraism that such sinners are called children
of disobedience; and such indeed they are from their childhood, going astray
as soon as they are born. The wrath of God comes upon such because of their
sins; sometimes in this world, but more especially in the next. And dare
we make light of that which will lay us under the wrath of God? O no. Be
not you therefore partakers with them, v. 7. "Do not partake with them
in their sins, that you may not share in their punishment." We partake
with other men in their sins, not only when we live in the same sinful
manner that they do, and consent and comply with their temptations and
solicitations to sin, but when we encourage them in their sins, prompt
them to sin, and do not prevent and hinder them, as far as it may be in
our power to do so. (3.) Consider what obligations Christians are under
to live at another rate than such sinners do: For you were sometimes darkness,
but now, &c., v. 8. The meaning is, "Such courses are very unsuitable
to your present condition; for, whereas in your Gentile and your unregenerate
state you were darkness, you have now undergone a great change." The apostle
calls their former condition darkness in the abstract, to express the great
darkness they were in. They lived wicked and profane lives, being destitute
of the light of instruction without and of the illumination and grace of
the blessed Spirit within. Note, A state of sin is a state of darkness.
Sinners, like men in the dark, are going they know not whither, and doing
they know not what. But the grace of God had produced a mighty change in
their souls: Now are you light in the Lord, savingly enlightened by the
word and the Spirit of God. Now, upon your believing in Christ, and your
receiving the gospel. Walk as children of light. Children of light, according
to the Hebrew dialect, are those who are in a state of light, endued with
knowledge and holiness. "Now, being such, let your conversation be suitable
to your condition and privileges, and accordingly live up to the obligation
you are under by that knowledge and those advantages you enjoy--Proving
what is acceptable unto the Lord (v. 10), examining and searching diligently
what God has revealed to be his will, and making it appear that you approve
it by conforming yourselves to it." Observe, We must not only dread and
avoid that which is displeasing to God, but enquire and consider what will
be acceptable to him, searching the scriptures with this view, thus keeping
at the greatest distance from these sins.
2. The apostle prescribes some remedies against them. As, (1.) If we
would not be entangled by the lusts of the flesh, we must bring forth the
fruits of the Spirit, v. 9. This is expected from the children of light,
that, being illuminated, they be also sanctified by the Spirit, and thereupon
bring forth his fruit, which is in all goodness, an inclination to do good
and to show mercy, and righteousness, which signifies justice in our dealings.
Thus they are taken more strictly; but, more generally, all religion is
goodness and righteousness. And in and with these must be truth, or sincerity
and uprightness of heart. (2.) We must have no fellowship with sin nor
sinners, v. 11. Sinful works are works of darkness: they come from the
darkness of ignorance, they seek the darkness of concealment, and they
lead to the darkness of hell. These works of darkness are unfruitful works;
there is nothing got by them in the long run, whatever profit is pretended
by sin, it will by no means balance the loss; for it issues in the utter
ruin and destruction of the impenitent sinner. We must therefore have no
fellowship with these unfruitful works; as we must not practise them ourselves,
so we must not countenance others in the practice of them. There are many
ways of our being accessary to the sins of others, by commendation, counsel,
consent, or concealment. And, if we share with others in their sin, we
must expect to share with them in their plagues. Nay, if we thus have fellowship
with them, we shall be in the utmost danger of acting as they do ere long.
But, rather than have fellowship with them, we must reprove them, implying
that if we do not reprove the sins of others we have fellowship with them.
We must prudently and in our places witness against the sins of others,
and endeavour to convince them of their sinfulness, when we can do it seasonably
and pertinently, in our words; but especially by the holiness of our lives,
and a religious conversation. Reprove their sins by abounding in the contrary
duties. One reason given is, For it is a shame even to speak of those things,
&c., v. 12. They are so filthy and abominable that it is a shame to
mention them, except in a way of reproof, much more must it be a shame
to have any fellowship with them. The things which are done of them in
secret. The apostle seems to speak here of the Gentile idolaters, and of
their horrid mysteries, which abounded with detestable wickedness, and
which none were permitted to divulge upon pain of death. Observe, A good
man is ashamed to speak that which many wicked people are not ashamed to
act; but, as far as their wickedness appears, it should be reproved by
good men. There follows another reason for such reproof: But all things
that are reproved are made manifest by the light, v. 13. The meaning of
this passage may be this: "All those unfruitful works of darkness which
you are called upon to reprove are laid open, and made to appear in their
proper colours to the sinners themselves, by the light of doctrine or of
God's word in your mouths, as faithful reprovers, or by that instructive
light which is diffused by the holiness of your lives and by your exemplary
walk." Observe, The light of God's word, and the exemplification of it
in a Christian conversation, are proper means to convince sinners of their
sin and wickedness. It follows, For whatsoever doth make manifest is light;
that is, it is the light that discovers what was concealed before in darkness;
and accordingly it becomes those who are children of light, who are light
in the Lord, to discover to others their sins, and to endeavour to convince
them of the evil and danger of them, thus shining as lights in the world.
The apostle further urges this duty from the example of God or Christ:
Wherefore he saith, &c. (v. 14); as if he had said, "In doing this,
you will copy after the great God, who has set himself to awaken sinners
from their sleep, and to raise them from the death of sin, that they might
receive light from Christ." He saith. The Lord is constantly saying in
his word what is more particularly expressed in Isa. lx. 1. Or, Christ,
by his ministers, who preach the everlasting gospel, is continually calling
upon sinners to this effect: Awake, thou that sleepest, and arise from
the dead. The same thing in the main is designed by these different expressions;
and they serve to remind us of the great stupidity and the wretched security
of sinners, how insensible they are of their danger, and how unapt they
naturally are to spiritual motions, sensations, and actions. When God calls
upon them to awake, and to arise, his meaning is that they would break
off their sins by repentance, and enter on a course of holy obedience,
and he encourages them to essay and do their utmost that way, by that gracious
promise, And Christ shall give thee light; or Christ shall enlighten thee,
or shall shine upon thee. "He shall bring thee into a state of knowledge,
holiness, and comfort, assisting thee with his grace, and refreshing thy
mind with joy and peace here and rewarding thee with eternal glory at length."
Observe, When we are endeavouring to convince sinners, and to reform them
from their sins, we are imitating God and Christ in that which is their
great design throughout the gospel. Some indeed understand this as a call
to sinners and to saints: to sinners to repent and turn; to saints to stir
up themselves to their duty. The former must arise from their spiritual
death; and the latter must awake from their spiritual deadness.