Welcome to a reading of John Calvin's Commentary on Ephesians. This Reformation MP3 audio resource is a production of Stillwater's Revival Books. Many free Reformation resources, as well as our complete online catalogue containing classic and contemporary Puritan and Reformed books, the Puritan hard drive, digital downloads, MP3s, DVDs and much more at great discounts are on the web at www.puretandownloads.com Also please consider, pray and act upon the important truths found in the following quotation by Charles Spurgeon. As the apostle says to Timothy, so also he says to everyone, give yourself to reading. He who will not use the thoughts of other men's brains proves that he has no brains of his own. You need to read. Renounce as much as you will all life literature, but study as much as possible sound theological works, especially the Puritanic writers and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of Calvin's commentary on Ephesians, which we hope you find to be a great blessing and which we pray draws you nearer to the Lord Jesus Christ for he is the way, the truth and the life and no man cometh unto the Father but by him John 14 verse 6 I'm reading from page 292 the usual symptom of their having been thus forsaken is the insensibility to pain, which is here described being past feeling. Unmoved by the approaching judgment of God, whom they offend, they go on at their ease and fearlessly indulge without restraint in the pleasures of sin. No shame is felt, no regard to character is maintained. The gnawing of a guilty conscience, tormented by the dread of the divine judgment, may be compared to the porch of hell. But such hardened security as this is a whirlpool which swallows up and destroys. As Solomon says, when the wickedness comes to the deep, he despises it. Proverbs 18.3 Most probably, therefore, does Paul exhibit that dreadful example of divine vengeance in which men, forsaken by God, have laid conscience to sleep and destroyed all fear of the divine judgment. In a word, being past feeling, surrenders themselves with brutal violence to all wickedness. This is not universally the case. Many, even of the reprobate, are restrained by God, whose infinite goodness prevents the absolute confusion in which the world would otherwise be involved. The consequence is that such open lusts, such unrestrained intemperance, does not appear in all. It is enough that the lights of some present subject present such a mirror fitted to awaken our alarm that anything similar should happen to ourselves. Lasciviousness, acerul gaia, appears to me to denote that wantonness with which the flesh engulges in intemperance and licentiousness when not restrained by the Spirit of God. Untreeness is put for scandalous enormities of every description. It is added with greediness. The Greek word, pionexia, which is so translated, often signifies covetousness, Luke 12, 5, and 2 Peter 2, 14, and is so explained by some in this passage, but I cannot adopt that view. Depraved and wicked desires being insatiable, Paul represents them as attended and followed by greediness. which is the contrary of moderation. Verse 20. But ye have not. He draws a contrast of a Christian life so as to make it evident how utterly inconsistent it is with the character of a godly man to define himself regardlessly with the abominations of the Gentiles. Because the Gentiles walk in darkness Therefore they do not distinguish between right and wrong, but those on whom the truth of God shines ought to live in a different manner. That those to whom the vanity of the senses is a rule of life should yield themselves up to base lusts is not surprising, but the doctrine of Christ teaches us to renounce our natural dispositions. He whose life differs not from that of unbelievers hath learned nothing of Christ, from the knowledge of Christ cannot be separated from the mortification of the flesh. Verse 21. If ye have heard him, to excite their attention and earnestness the more. He now only tells them that they had heard Christ, but employs a still stronger expression, ye have been taught in him, as if he had said that this doctrine had not been slightly pointed out. faithfully delivered and explained, as the truth is in Jesus. This contains a reproof of that superficial knowledge of the gospel by which many are elated, who are wholly unacquainted with the newness of life. They think that they are exceedingly wise, but the apostle pronounces it to be a false and mistaken opinion. There is a twofold knowledge of Christ, one which is true and genuine, and another which is counterfeit and spurious. Not that, strictly speaking, there are two kinds, but most men falsely imagine that they know Christ, while they know nothing but what is carnal. In another epistle he says, if any man be in Christ, let him be a new creature, 2 Corinthians 5.17. So here he affirms that any knowledge of Christ, which is not accompanied by mortification of the flesh, is not true and sincere. verse 22, that he put off. He demands from a Christian man repentance, or a new life, which he makes to consist of self-denial and the regeneration of the Holy Spirit. Beginning with the first, he enjoins us to lay aside, or put off the old man, employing the metaphor of garments, which we have already had occasion to explain. The old man, as we have repeatedly stated, is expounding the sixth chapter of the epistle to the Romans and other passages where it occurs, means the natural disposition which we bring with us from our mother's womb. In two persons, Adam and Christ, he describes to us what may be called two natures. As we are first born of Adam, the depravity of nature which we derive from him is called the old man. And as we are born again in Christ, the amendment of this sinful nature is called the new man. In a word, he who despised to put off the old man must renounce his nature. To suppose that the words old and new contain an allusion to the Old and New Testaments is exceedingly unphilosophical. Concerning the former conversation, to make it more evident, that this exaltation to the Ephesians was not unnecessary he reminds them of their former life before Christ revealed himself to your minds the old man reigned in you and therefore if you desire to lay him aside you must renounce your former life which is corrupted he describes the old man from the fruits that is from the wicked desires which lure men to destruction for the word corrupt alludes to old age, which is closely allied to corruption. Let us beware of considering the deceitful lusts, as the Papists do, to mean nothing more than the gross invisible lusts, which are generally acknowledged to be base. The word includes also those dispositions which, instead of being censored, are sometimes applauded, such as ambition, cunning, and everything that proceeds either from self-love, or from want of confidence in God. Verse 23. And be renewed. The second part of the rule for a devout and holy life is to live, not in our own spirit, but in the spirit of Christ. But what is meant by the spirit of your mind? I understand it simply to mean, be renewed, not only with respect to the inferior appetites or desires, which are manifestly sinful, but respect also to that part of the soul which is reckoned most noble and excellent. And here again he brings forward to view that queen which the philosophers are accustomed almost to adore. There is an implied contrast between the spirit of our mind and the divine and heavenly spirit who produces in us another and new mind. that how much there is in us that is sound or uncorrupted may be easily gathered from this passage which enjoins us to correct chiefly the reason or mind in which we are apt to imagine that there is nothing but what is virtuous and deserves commendation and that ye put on the new man all that is meant is be renewed in the spirit or be renewed within or completely, beginning with the mind, which appears to be the part most free from all taint of sin. What is added about the creation may refer either to the first creation of man, or to the second creation, which is affected by the grace of Christ. Both expositions will be true. Having was at first created out in the image of God, and reflected, as in a mirror, the divine righteousness. For that image, having been defaced by sin, must now be restored in Christ. The regeneration of the godly is indeed, as we have formally explained, nothing else than the formation anew of the image of God in them. There is, no doubt, a far more rich and powerful manifestation of divine grace in this second creation than in the first. but our highest perfection is uniformly represented in the scripture as consisting in our conformity and resemblance to God. Adam lost the image which he had originally received and therefore it becomes necessary that it shall be restored to us by Christ. The design contemplated by regeneration is to recall us from our wanderings to that end for which we were created. in righteousness. If righteousness be taken as a general term for uprightness, holiness will be something higher, or that purity which lies in being devoted to the service of God. I am rather inclined to consider holiness as referring to the first table, and righteousness to the second table of the law, as in the song of Zacharias. that we may serve him in holiness and righteousness all the days of our life. Luke 1, 74, 75. Plato lays down the distinction correctly that holiness, hos cistes, lies in the worship of God, and that other part, righteousness, dikaiosune, bears a reference to men. The genitive of truth, tes aletheas, is put in the place of an adjective, and refers to both terms, so that while it literally runs in righteousness and holiness of truth, the meaning is in true righteousness and holiness. He warns us that both ought to be sincere, because we have to do with God, whom it is impossible to deceive. Verse 25, Wherefore putting away lying, From this head of doctrine, that is, from the righteousness of the new man, all godly exhortations flow, like streams from a fountain, for if all the precepts which relate to life were collected, yet without this principle, they would be of little value. Philosophers take a different method, but in the doctrine of godliness there is no other way than this for regulating the life. Now, therefore, he comes to lay down particular exhortations, drawn from the general doctrine. Having concluded from the truth of the gospel that righteousness and holiness ought to be true, he now argues from the general statement to a particular instance that every man should speak truth with his neighbour. Lying is here put for every kind of deceit, hypocrisy or cunning, and truth for honest dealing. He demands that every kind of communication between them shall be sincere. and enforces it by this consideration for we are members one of another that members should not agree among themselves that they should act in a deceitful manner towards each other is prodigious wickedness verse 26 be angry and sin not whether or not the apostle had in his eye a part of the fourth psalm is uncertain the words used by him occur in the Greek translation through the word, ὀγκυζεσθή, which is translated, be angry, is considered by some to mean tremble. The Hebrew word, ragas, signifies either to agitate by anger or to tremble. As to the passage of the psalm, the idea of trembling will be quite appropriate. Do not choose to resemble madmen who rush fearlessly in any direction, but let the dread of being accounted foolhardy keep you in awe. The word signifies, sometimes signifies, to strive or quarrel, as in that instance, Genesis 45, 24, see that ye fall not out by the way, and accordingly the psalmist adds, commune with your own heart, be still, abstain from furious encounters. In my opinion, Paul mainly alludes to the passage with the following view. There are three faults by which we offend God in being angry. The first is when our anger arises from slight causes, and often from no-cause-whatever, or at least from private injuries or offences. The second is when we go beyond the proper bounds and are hurried into intemperate excesses. The third is when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. Most appropriately, therefore, did Paul, when he wished to describe the proper limitation of anger, employ the well-known passage, Be angry and sin not. We comply with this injunction if the objects of our anger are sought, not in others, but in ourselves, if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults. Nor ought we to be excited to anger by private offences, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions. Let not the sun go down. It is scarcely possible, however, that we shall sometimes give way to improper and sinful passion. So strong is the tendency of the human mind to what is evil. Paul therefore suggests a second remedy, that we shall quickly suppress our anger and not suffer it to gather strength by continuance. The first remedy was, be angry and sin not. that has a great weakness of human nature renders this exceedingly difficult. The next is, not to cherish wrath too long in our minds, or at now a sufficient time to become strong. He enjoins accordingly, let not the sun go down upon your wrath. If at any time we happen to be angry, let us endeavour to be appeased before the sun has set. Verse 27, neither give place to the devil. I am aware of the interpretation which some give of this passage. Erasmus, who translates it, neither give place to the slanderer, shows plainly that he understood as he is referring to malicious men. But I have no doubt Paul's intention was to guard us against allowing Satan to take possession of our minds and by keeping in his hands his citadel to do whatever he pleases. We feel every day how impossible, or at least how difficult it is to cure long-continued hatred. What is the cause of this, that by insisting on resisting the devil, we yield to him the possession of our heart? Before the poison of hatred has found its way into the heart, anger must be thoroughly dislodged. Verse 28. Let him that stole, steal no more. this includes not merely the gross of thefts which are punished by human laws but those of a more concealed nature which do not fall under the cognizance of men every kind of depredation by which we seize the property of others but he does not simply forbid us to take that property in an unjust or unlawful manner he enjoins us to assist our brethren as far as lies in our power that he may have to give to him that needeth. Thou who formerly stolest, must not only abstain thy subsistence by lawful and harmless toil, but must give assistance to others. He is first required to labour, working with his hands, that he may not supply his wants at the expense of his brethren, and may support life by honourable labour. But the love which we owe to our neighbour carries us much further. No one must live to himself and neglect others. All must labour to supply each other's necessities. But a question arises, does Paul oblige all men to labour with their hands? This would be excessively hard. I reply the meaning is plain if it be duly considered. Every man is forbidden to steal, but many people are in the habit of pleading want. And that excuse is obviated by enjoining them rather to labour with their hands, as if he had said, no condition, however hard or disagreeable, can entitle any man to do injury to another, or even to refrain from contributing to the necessities of his brethren. The thing which is good. This latter clause, which contains an argument from the greater to the less, gives no small additional strength to the exhortation. As there are many occupations which do little to promote the enjoyments of men, he recommends to them to choose those employments which yield the greatest advantage to their neighbours. We need not wonder at this. If those trades which can have no other effect than to lead men into immorality were denounced by heathens, and Cicero among the number, as highly disgraceful, would an apostle of Christ reckon them among the lawful callings of God? Verse 29. No filthy speech. He first forbids believers to use any filthy language, including under this name all those expressions which are wont to be employed for the purpose of inflaming lust. Not satisfied with the removal of the vice, he enjoins them to frame their discourse for edification. In another epistle he says, let your speech be seasoned with salt, Colossians 4, 6. There is a different phrase, here a different phrase is employed, if any speech be good to the use of edifying, which means simply, if it be useful. The genitive of use may no doubt be viewed according to the Hebrew idiom, as put for an adjective, for that, for the edification of use, may mean for useful edification. But when I consider how frequently, and in how extensive a meaning, the metaphor of edifying occurs in Paul's writings, I prefer the former exposition. The edification of use would thus mean the progress of our edification, for to edify is to carry forward. To explain the manner in which this is done, he adds, that it may impart grace to the hearers, meaning by the word grace, comfort, advice, and everything that aids the salvation of the soul. And grieve not, as the Holy Spirit dwells in us, to Him every part of our soul and of our body ought to be devoted. But if we give ourselves up to ought that is impure, we may be said to drive him away from making his abode with us, and to express this still more familiarly, human affections such as joy and grief are ascribed to the Holy Spirit. Endeavour that the Holy Spirit may dwell cheerfully with you, as in a pleasant and joyful dwelling, and give him no occasion for grief. Some take a different view of it, that we grieve the Holy Spirit in others when we offend by filthy language or in other way godly brethren who are led by the Spirit of God. Romans 8.14 Whatever is contrary to godliness is not only disrelished by godly ears but no sooner heard than it produces in them deep grief and pain. But that Paul's meaning was different appears in what Paul follows. By whom ye were sealed As God has sealed us by His Spirit, we grieve Him when we do not follow His guidance, but pollute ourselves by wicked passions. No language can adequately express this solemn truth, that the Holy Spirit rejoices and is glad on our account when we are obedient to Him in all things, and neither think nor speak anything but what is pure and holy, and on the other hand is grieved when we admit anything into our minds that is unworthy of our calling. Now let any man reflect what shocking wickedness there must be in grieving the Holy Spirit to such a degree as to compel him to withdraw from us. The same mode of speaking is used by the prophet Isaiah, but in a different sense. For he merely says that they vexed his Holy Spirit, Isaiah 63, 10, in the same sense in which we are accustomed to speak of vexing the mind of a man, by whom we are sealed. The Spirit of God is the seal by which we are distinguished from the wicked, and which is impressed on our hearts as a sure evidence of adoption. Unto the day of adoption, that is, till God conduct us into the possession of the promised inheritance, that day is usually called the day of redemption because we shall then be at length delivered out of all our afflictions it is unnecessary to make any observations on this phrase in addition to what have already been made in expounding Romans 8.23 and 1 Corinthians 1.30 in this passage the word sealed may have a different meaning from that which it usually bears that God has impressed his spirit as his mark upon us, that he may recognise as his children those whom he perceives to bear that mark. 31. Let all bitterness. He again condemns anger, but on the present occasion views in connection with it those offences by which it is usually accompanied, such as noisy disputes and reproaches. Between wrath and anger there is little difference, except that the former denotes the power, and the latter the act. But here the only difference is that anger is a more sudden attack. The correction of all arrest will be greatly aided by the removal of malice, but by this term he expresses that depravity of mind which opposed to humanity and justice, and which is usually called malignity. Verse 32 and be ye kind one to another. With bitterness he contrasts kindness, or gentleness of countenance, language, and manners. And as this virtue will never reign in us unless attended by compassion, he recommends to us to be tender-hearted. This will lead us not only to sympathize with the distresses of our brethren as if they were our own, but to cultivate that true humanity which is affected by everything that happens to them in the same manner as if we were in their situation. The contrary of this is the cruelty of those iron-hearted barbarous men by whom the sufferings of others are beheld without any concern whatever. Forgiving one another. The Greek word here rendered forgiving is supposed by some to mean beneficence. Erasmus accordingly renders it bountiful. Though the word admits of that meaning, yet the context induces me to prefer the other view, that we should be ready to forgive. It may sometimes happen that men are kind and tender-hearted, and yet when they receive improper treatment, do not so easily forgive injuries. That those whose kindness of heart in other respects disposes them to acts of humanity, may not fail in their duty through the ingratitude of men, he exhorts them to discover a readiness to lay aside resentment. To give his exhortation the greater weight, he holds out the example of God, who has forgiven to us, through Christ, far more than any mortal man can forgive to his brethren. Chapter 5, verse 1. Be ye therefore followers. The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God and that therefore we ought, as far as possible, to resemble him in acts of kindness. It is impossible not to perceive that the division of chapters in the present instance is particularly unhappy as it has made a separation between the part of the subject which we are closely related. If then we are the children of God, we ought to be followers of God. Christ also declares that unless we show kindness to the unworthy, we cannot be the children of our Heavenly Father. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you. that ye may be the children of your Father which is in heaven. For he maketh his Son to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Matthew 5, 44, 45 Verse 2 And walk in love, as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. we ought to embrace each other with that love with which Christ has embraced us for what we perceive in Christ is our true guide and gave himself for us this was a remarkable proof of the highest love forgetful as it were of himself Christ spared not his own life that he might redeem us from death if we desire to be partakers of this benefit we must cultivate similar affections towards our neighbours. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability. An offering and a sacrifice to God is a sweet-smelling savour. While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language indeed can fully represent the consequences and efficacy of Christ's death. This is the only Christ by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer's kindness, the more strongly are we bound to His service. Besides, we may infer from Paul's words that unless we love one another none of our duties would be acceptable in the sight of God if the reconciliation of men affected by Christ was a sacrifice of a sweet-smelling savour we too shall be unto God a sweet savour 2 Corinthians 2.15 when this holy perfume is spread over us to this applies the saying of Christ leave thy gift before the altar and go and be reconciled to thy brother Matthew 5 24 verse 3 but fornication this chapter and the third of the epistle to the Colossians contain many parallel passages which an intelligent reader will be at no less to compare without my assistance three things are here enumerated which the apostle desires Christians to hold in such abhorrence that they shall not even be named, or in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts, so that this word differs from fornication only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire or gain. To this precept he adds the authority of declaration that he demands nothing from them but that which becometh saints, manifestly excluding from the number and fellowship of the saints all fornicators and impure and covetous persons. Verse 4, Neither filthiness. To those three, other three are now added. By filthiness I understand all that is indecent, or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish, and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, which is so agreeable as to seem worthy of commendation, and condemns it as a part of foolish talking. The Greek word eutrapeleia is often used by heathen writers in a good sense for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But it is exceedingly difficult to be witty without being satirical, and as jesting itself carries in it a portion of conceit, not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. Of all the three offenses now mentioned, Paul declares that they are not convenient, or in other words, they are inconsistent with Christian duty, but rather grace. Others render it giving of thanks, but I prefer Jerome's interpretation. With the vices which had been formerly mentioned, It was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, while they take pleasure in idle or abusive talk, do you give thanks to God, do you give thanks to God, do you give thanks to God, the exhortation would have been too limited. The Greek word, Eucharistia, though it usually signifies thanksgiving, admits of being translated grace. All our confidences ought to be, in the true sense of the words, sweet and graceful, and this end will be gained if the useful and the agreeable are properly mingled. 5. For this ye know. If his readers were at all captivated by the allurements of those vices which have been enumerated, The consequences would be that they would lend a hesitating or clueless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vice has shut against us the kingdom of God. By appealing to their own knowledge, he intimates that this was no doubtful matter. Some might think it harsh or inconsistent with the divine goodness that all who have incurred the guilt of fornication or covetousness are excluded from the inheritance of the kingdom of God. But the answer is easy. Paul does not say that those who have fallen into those sins and recovered from them are not pardoned, but pronounces sentence on the sins themselves. After addressing the Corinthians in the same language, he adds, and such were some of you, but ye are washed, but ye are sanctified, that ye have justified in the name of the Lord Jesus and by the Spirit of our God. 1 Corinthians 6.11 When men have repented, and thus give evidence that they are reconciled to God, they are no longer the same persons that they formerly were. But let all fornicators, or unclean, or covetous persons, so long as they continue such, be assured that they are no fellowship with God, friendship with God, and are deprived of all hope of salvation it is called the kingdom of Christ and of God because God hath given it to his Son that we may obtain it through him nor covetous man who is an idolater covetousness as he says in another place is idolatry Colossians 3.5 not the idolatry which is so frequently condemned in scripture but one of a different description. All covetous men must deny God and put wealth in His place, such as their blind greediness or wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul's language, which arose from a desire to tear from our hearts the false view. 6. Let no man deceive you. There have always been ungodly dogs, by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day. In all ages, indeed, Satan raises up sorcerers of this description, who endeavor by unholy scoffs to escape the divine judgment, and who actually exercise a kind of fascination over consciences not sufficiently established in the fear of God. This is a trivial fault. Fornication is viewed by God as a light matter. Under the law of grace, God is not so cruel. He has not formed us so as to be our own executioners. The frailty of nature excuses us. These and similar expressions are often used by the scoffers. Paul, on the contrary, explains that we must guard against that sophistry by which consciences are ensnared to their ruin. for because of these things cometh the wrath of God if we consider the present tense to be here used agreeably to the Hebrew idiom for the future these words are a threatening of the last judgment but I agree with those who take the word cometh in an indefinite sense the word of God usually cometh as reminding them of the ordinary judgment of God which were executed before their own eyes. And certainly, if you believe me not blind and slothful, there are sufficiently numerous examples by which God testifies that he is a just offender of such crimes. Examples of a pouring out of divine indignation, privately against individuals, and publicly against cities, and kings, and nations. Upon the children of disobedience, upon unbelievers or rebels. This expression must not be overlooked. Paul is now addressing believers and his object is not so much to present alarming views of their own danger as to rouse them to behold reflected in wicked men or in mirrors the dreadful judgments of God. God does not make himself an object of terror to his children that they may avoid him but does all that he can in a fatherly manner to draw them to himself. They ought to learn this lesson, not to involve themselves in a dangerous fellowship with the ungodly whose ruin is thus foreseen. Verse 8. For ye were once darkness. The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further that they ought to differ widely from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. You ought, he says, to be very different persons from what you formerly were. For out of darkness God hath made you light. Darkness is the name here given to the whole nature of man before regeneration. For where the brightness of God does not shine, there is nothing but fearful darkness. Light again is the name given to those who are enlightened by the Spirit of God. For immediately afterwards, in the same sense, he calls them children of light, and draws the inference that they ought to walk in light. because by the mercy of God they had been rescued from darkness. Exhere here, we are said, to be light in the Lord, because while out of Christ all is under the dominion of Satan, whom we know to be the prince of darkness. 9. For the fruit of the light, this parenthesis is introduced to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God and to take his will as the rule. To regulate life entirely by his command is, as he says in another epistle, a reasonable service, Romans 12.1, or as another inspired man expresses it, to obey is better than sacrifice, 1 Samuel 15.22. I wonder how the word spirit, pneumatos, has crept into many Greek manuscripts, as the other reading is more consistent, the fruit of the light, Paul's meaning indeed is not affected, for in either case it will be this, that believers must walk in the light, because they are children of the light. This is done when they do not live according to their own will, but devote themselves entirely to obedience to God, when they undertake nothing but by this command. Besides, such obedience is testified by its fruits, such as goodness, righteousness and truth. eleven, and have no fellowship. As the children of light dwell amidst the darkness, or in other words, in the midst of a perverse and crooked generation, Deuteronomy 32, 5, there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, or on our own accord, undertake anything wicked, we must beware of joining or assisting those who do wrong. In short, we must abstain from giving any assent or advice or approbation or assistance, for in all these ways we have fellowship. And lest anyone should imagine that he has done his duty merely by not conniving, he adds, but rather reprove them. Such a course is opposed to all dissimulation Where a manifest offence is committed against God, every man will be eager to vindicate himself from any share in the guilt. But very few will guard against connivance. Nearly all will practice some kind of dissimulation. But rather than the truth of God shall not remain unshaken, let a hundred words perish. The word ELECHKINE, which is translated REPROVE, answers to the metaphor of darkness, for it literally signifies to drag forth to the light what was formerly unknown. As ungodly men flatter themselves in their vices, Psalm 38, 6, 2, and wish their crimes to be concealed, or to be reckoned virtues, Paul enjoins that they shall be reproved. He calls them unfruitful, because they not only do no good, but are absolutely hurtful. Twelve, which are done by them in secret. This shows the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetuate. To use a common proverb, night has no shame. What is the reason of this? Sunk in the darkness of ignorance, they neither see their own baseness, nor think that it is seen by God and by angels. But let the torch of God's Word be brought forward, and their eyes are opened. Then they begin to blush and be ashamed. By their advices and recruits the saints enlightened blind unbelievers, and dragged forth from their concealment to the light of day those who were sunken ignorants. When unbelievers keep the doors of their houses shut, and withdraw from the view of men, it is a shame hidden to speak of the baseness and wickedness with which they rush into all manner of licentiousness. Would they thus lay aside all shame, and give loose reins to their passions, if darkness did not give them courage, if they did not entertain the hope that what is hidden will pass unpunished? But do you, by reproving them, bring forward the light that they may be ashamed of their own baseness. Such shame, arising from an acknowledgement of baseness, is the first step to rebate the repentance. If there come in one that believeth not, or one unlearneth, he is convinced of all, he is judged of all, and thus are the secrets of his heart made manifest, and so falling down on his face he worships God. 1 Corinthians 14 24 25 it may be thought that the word is used here in an unusual aseptation Erasmus by substituting another word for reprove has destroyed the whole meaning for Paul's object is to show that it will not be without advantage if the works of unbelievers are reproved 13 But when all things are reproved, as the participle phanerumenon, which is translated, that which doth make manifest, is the middle voice, it emits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, The word light will denote, as formerly, that which gives light, and the meaning will be that evil works which had been concealed will stand out to public view when they have been made manifest by the word of God. If the participle be taken actively, there will still be two ways of expounding it. One, whatever manifests is light. That which manifests anything or all things is light. taken as singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article, for the apostles are not in a habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to show clearly that this is Paul's meaning. He had extorted them to reprove the evil works of unbelievers. and thus to drag them out of darkness. And he now adds that what he enjoins upon them is the proper business of light to make manifest. It is light, he says, which makes all things manifest. And hence it followed that they were unworthy of the name if they did not bring to light what was involved in darkness. Fourteen. Wherefore he saith, Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion. He first exhibits his Christ as speaking by his ministers, for this is the ordinary message which is every day delivered by preachers of the Gospel. What other object do they propose than to raise the dead to life? The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." John 5, 25. Let us now attend to the context. Unbelievers, Paul has said, must be reproved, that being brought forth to the light they may begin to acknowledge their wickedness. He therefore represents Christ as uttering a voice which is constantly heard in the preaching of the gospel. arise thou let sleepest. The allusion, I have no doubt, is to the prophecies which relate to Christ's kingdom such as that of Isaiah, Arise, shine, for thy light is come and the glory of Jehovah is risen upon thee. Isaiah 60 verse 1. Let us therefore endeavour as far as lies in our power to rouse the sleeping and the dead that we may bring them to the light of Christ. and Christ shall give me light this does not mean that when he has risen from death to life his light begins to shine upon us as if our performances came before his grace all that is intended is to show that when Christ enlightens us we rise from death to life and thus to confirm the former statement that unbelievers must be recovered from their blindness in order to be saved instead of epiphusai, he shall give light, some copies read ephansetai, he shall touch. But this reading is an evident blunder, may be dismissed without any argument. Verse 15. See then, if believers must not neglect to drive away the darkness of others by their own brightness, How much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Son of Righteousness, has risen? Placed as it were in a crowded theatre, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he joins them to regulate their life Circumspectly as wise men who have been educated by the Lord in the school of true wisdom, our understanding must show itself by taking God for our guide and instructor to teach us His own will. Sixteen. Redeeming the Time. By a consideration of the time, He enforces His exhortation, the days are evil. Everything around us tends to corrupt and mislead so that it is difficult for godly persons who walk among so many thorns to escape unhurt. Such corruption, having infected the age, the devil appears to have obtained tyrannical sway so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? to withdraw from the endless varieties of allurements which would easily lead us astray, to rid ourselves from the cares and pleasures of the world, and, in a word, to abandon every hindrance. Let us be eager to recover it in every possible way, and let the numerous offences and arduous toil which many are in the habit of alleging as an apology for indolence serve rather to awaken our vigilance. 17. Wherefore, be ye not unwise. He whose delight is in the law of the Lord, and who meditates in it day and night, Psalm 1, verse 2, will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember, and observe that Paul defines wisdom to be understanding what the will of the Lord is. How shall a young man, says David, direct his way? By attending to thy word, O Lord. Psalm 119. He speaks of youths, but it is the same wisdom which belongs to old men. Verse 18. And be not drunk with wine. When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. Be not intemperate in drinking. In which is lasciviousness? The word asotia, which is translated lasciviousness, points out the evils which arise from drunkenness. I understand by all that it is implied in the wanton and dissolate life, for to translate it luxury would quite enfeeble a sense. The meaning therefore is that drunkards throw off quickly every restraint of modesty and shame, that where wine reigns, profligacy naturally follows, and consequently that all who have any regard to moderation or decency ought to avoid and abhor drunkenness. The children of this world are accustomed to indulge in deep drinking as an excitement to mirth. Such calm excitement is contrasted with that holy joy of which the Holy Spirit of God is the author, and which produces entirely opposite effects. To what does drunkenness lead? To unbounded licentiousness, to unbridled indecent merriment, And to what does spiritual joy lead when it is most strongly excited? Verse 19. To psalms and hymns and spiritual songs. These are the truly pleasant and delightful fruits. The spirit means joy in the Holy Ghost, Romans 14, 17. And the exhortation, Be Ye Filled, verse 18, alludes to deep drinking with which it is indirectly contrasted, speaking to yourselves, or is speaking among themselves, nor does he enjoin them to sing inwardly, or alone, for he immediately adds, singing in your hearts, as if he had said, let your praises be not merely on the tongue, as hypocrites do, but from the heart, we may be the exact What may be the exact difference between psalms and hymns, or between hymns and songs, it is not easy to determine, though a few remarks on this subject shall be offered on a future occasion. The appellation spiritual given to these songs is strikingly appropriate, for the songs most frequently used are almost always on trifling subjects, and very far from being chaste. Verse 20. giving thanks always. He means that this is a pleasure which ought never to lose its relish, that this is an exercise of which we ought never to be weary. Innumerable benefits which we receive from God yield fresh cores of joy and thanksgiving. At the same time, he reminds believers that it will argue ungodly and disgraceful sloth if they shall not always give thanks. if their whole life shall not be spent in the study and exercise of praising God. Verse 21. Submit yourselves. God has bound us so strongly to each other that no man ought to endeavor to avoid subjection. And where love reigns, mutual services will be rendered. I do not accept even kings and governors whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn. But as nothing is more irksome to the mind of man than its mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride that we may not be ashamed of serving our neighbours. It does not much affect the sense whether we interpret the fear of Christ passively thus, let us submit to our neighbours because we fear Christ, or actively let us submit to them because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read the fear of God The change may have been introduced by some person who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. Verse 22. Wives, submit yourselves. It comes now to the various conditions of life. For besides the universal bond of subjection, some are more closely bound to each other according to their respective callings. The community at large is divided, as it were, into so many yokes, out of which arises mutual obligation. There is first the yoke of marriage between husband and wife, secondly the yoke which binds parents and children, and thirdly the yoke which connects masters and servants. By this arrangement there are six different classes, for each of whom Paul lays down peculiar duties. He begins with wives, whom he enjoins to be subject to their husbands in the same manner as to Christ, as to the Lord. Not that the authority is equal, but wives cannot obey Christ without yielding obedience to their husbands. Verse 23. For the husband is head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife as between himself and his church. This comparison ought to produce a stronger impression on their minds than the mere declaration that such is the appointment of God. Two things are here stated. God has given to the husband authority over the wife, and a resemblance of this authority is found in Christ, who is the head of the church. as the husband is of the wife, and he is the saviour of the body. The pronoun he, autos, is supposed by some to refer to Christ, and by others to the husband. It applies more naturally, in my opinion, to Christ, but still with a view to the present subject. In this point, as well as in others, the resemblance ought to hold As Christ rules over his church for her salvation, so nothing yields more advantage or comfort to the wife than to be subject to her husband. To refuse that subjection by means in which they might be saved is to choose destruction. This recording ends on page 318. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, mp3s and videos. 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