An Exposition of Pauls Epistles, Letter 5 · Chapter 4
CHAP. IV.
NOw follows the second part of this Epistle, wherein hee gives several Precepts touching holiness of life and manners. There are two parts of this Chapter, in the first hee joyntly exhorts all to the study of Christian Peace and unity in the Church, to vers. 17. In the other hee gives Precepts to every one severally, touching the ordering and leading of their lives holily, to the end.
Vers. 1. I therefore, the prisoner of the Lord, beseech you that yee walk worthy of the vocation wherewith yee are called,
2. With all lowliness and meekness, with long-suffering, forbearing one another in love;
3. Endeavouring to keep the union of the Spirit in the bond of Peace.
As for the first, having begun with a grave entreaty, and a general exhortation to a holy conversation (which indifferently concerns all things that follow) viz. that they should bee holy as God, who called them was holy, vers. 1. Hee descends to a particular exhortation unto the study of peace and unity, laying down seven special virtues which are necessarily required to preserve the unity of the Church, that so concord might abound in all its members. The (1) is Humility, to which pride is opposite. (2) Gentleness, to which cruelty is opp…site. (3) Quietness of mind, or easiness to bee pleased, to which is opposed rashness or a readiness to bee angry. (4) Forbearance, to which revenge is opposed. (5) Charity (whence hee would have the rise of all other virtues especially forbearance) to which is opposed hatred of ones neighbour, and self-love, and without these virtues it is not possible to maintain the unity of the Church, vers. 2. The (6) Virtue is the unity of the Spirit in the Faith, and in its opinions touching things belonging to Religion. (7) Peace or external concord; and if these precede, both the spiritual and external unity of the Church will bee easily preserved, it being one and the same labour to keep it and these virtues.
Vers. 4. There is one body, and one Spirit, even as yee are called in one hope of your calling;
The Arguments for this exhortation are fifteen. Argum. 1. The Church is one body made up of divers members▪ Therefore you should study the Churches unity and concord.
One Spirit] Argum. 2. The Holy Spirit is one, by whom the whole body is quickened and governed: Therefore, &c.
One Hope] Argum. 3. All are called to one hope of their calling, that is, to the same eternal happiness▪ Therefore, &c.
Vers. 5. One Lord, one Faith, one Baptisme,
Argum. 4. There is one Lord of us all, even Christ, whom wee are all bound to obey, and who should not bee divided in his members: Therefore, &c.
One Faith] Argum. 5. There is one Faith, or one Doctrine which is to bee beleeved, and such also is that saving gift of Grace, viz. justifying Faith by which wee beleeve: Therefore the unity of Beleevers should bee preserved.
Baptisme] Argum. 6. There is one Baptisme, both in respect of the sign and the thing signified, confirming us all in the fellowship of one mystical body.
Vers. 6 One God and Father of all, who is above all, and through all, and in you all.
Argum. 7. Wee have all one God, who requires that those that worship him should bee unanimous, and wee have all one Father, whose will is that his Sons should bee linked together in a brotherly love, who in excellency infinitely surmounts all, who in his providence sustains and governs all, and who in a special manner by Grace dwells in all the Elect: Therefore you ought diligently to practize concord among your selves.
Vers. 7. But unto every one of us is given Grace according to the measure of the gift of Christ.
Argum. 8. How different soever our gifts are, yet the unity of the Church should not therefore be … broken, but rather maintained, because Grace is given to every one according to the measure of the gift which Christ thought fit to bee given: Therefore, &c.
Vers. 8. Wherefore hee said, when hee ascended up on high, hee led captivity captive, giving gifts unto men.
Hee confirms this Argument touching gifts and the different measure of them, from the testimony of Psal. 68. where there is a Prophecy, first, of Christs Ascension, then of his Triumphing over his enemies, the Devil, Death and Sin; and lastly, of his bestowing gifts for the use of the Church.
Vers. 9. (Now that hee ascended, what is it, but that hee also descended first into the lower parts of the earth?
From this Prophecie of Christs Ascension, the Apostle proves that wee must first necessarily presuppose Christs preceding humiliation, that is his incarnation, and his abasement of himself unto the common infirmities of the flesh, unto the suffering of both soul and body, and unto burial: Whence is hinted. Argum. 9. For the preservation of the Churches unity.
Christ descended into the lower parts of the earth (by this very phrase David describes his conception in the womb, Psal. 139.18.) and also ascended again, for the gathering of the Church into one, and uniting it to God▪ Therefore, &c.
Vers. 10. Hee that descended is the same also that ascended up far above all heavens, that hee might fill all things.)
From the same prophecie hee gathers that Christ God who descended to bee incarnate, or that hee might take flesh, was not made another, or any other person when hee ascended as God incarnate, or having taken flesh upon him; that the humane nature assumed, did not add any thing to the constituting or perfecting the person of the Son of God, but onelyonly was taken into the unity of the person: and therefore Christs descending and ascending was the same, even as hee that puts on a garment is the same as hee was when naked. Furthermore coming to shew the end of his Ascension hee adds,
Argum. 10. Christ ascended into Heaven, that hee might accomplish all things which were to bee accomplished, viz. that hee might gather and preserve the Church, and communicate unto it, what was necessary for it: Therefore, &c.
Vers. 11. And hee gave some, Apostles: and some, Prophets: and some, Evangelists; and some, Pastors and Teachers;
Hee in part shews how Christ hath accomplished all things, as much as is sufficient to his purpose, by ennumerating the several orders of Ecclesiastical Ministery, some temporary and extraordinary, as Apostles, Prophets, Evangelists ordained for the laying the foundations of all Churches; some ordinary and perpetual, as Pastors and Teachers, instituted for the continuing of the Church.
Vers. 12. For the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ:
Argum. 11. From the end and use for which Christ did bestow these offices and gifts. (1) That the Saints might bee restored even as members loosened and out of joynt set and brought to their proper place. (2) That the Ministers avoiding idleness, and tyrannizing government, should follow the work of their Ministery, that so every of the Elect, as straying sheep might bee brought home to Christ their Shepheard and abide in him. (3) That the whole body of the Church might bee edified and built up; and every one make proficiency in Faith and Holiness, and to this purpose Christ appointed Offices in the Church, that by the help and Ministery of men, all the Saints might so grow up together, as to constitute one mystical body of Christ: Therefore, &c.
Vers. 13. Till wee all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.
Argum. 12. From the term of the duration of the Ministery. This Ministery must continue until all wee Elect come unto the unity of the Faith and the Knowledge of Christ, that is, not onelyonly until wee bee united to Christ by Faith and Knowledge which is of Faith, but also until all wee that are redeemed, or that are elected, as many as do live or shall live, I say, until wee all come one after another, to a present Knowledge in an immediate vision, or to a perfect regeneration, and incorporation in Christ, when all the Elect being now united and perfected, shall constitute one Mystical Christ, who shall bee every way compleat and perfect, and attain his full stature, which shall bee in the resurrection: Therefore for this end and purpose that this business may bee advanced, wee should strive for unity and concord.
Vers. 14. That wee henceforth bee no more children, tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craftiness whereby they lye in wait to deceive:
Argum. 13. From another end of the institution of the Ministery. Christ appointed the Ministery, that wee should not bee alwaies children, ignorant of those things which wee ought to know, that wee should not bee wavering and inconstant, tossed with the wind of contrary Doctrines, that wee should not bee separated from Christ and his Church through unsetledness in Faith; that wee should not bee deceived by the subtilty, deceit, and treacherous seducing of corrupt men: Therefore for the furtherance of this end, wee should as much as in us lyes, endeavour the unity of the Church.
Vers. 15. But speaking the Truth in love, may grow up into him in all things, which is the Head, even Christ:
Argum. 14. From the third end of the institution of the Ministery. Christ ordained the Ministery in the Church, not onelyonly that wee might shun seducing, but also that wee might follow the Truth of the heavenly Doctrine with charity, and so by truth and charity wee might thrive in all virtues into one Christ mystical: Therefore for this end wee should study the unity of the Church, and charity, that Christ our Head might appear excellent among us, and wee, who cannot otherwise encrease, should become strong and mighty in him.
Vers. 16. From whom the whole body fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh encrease of the body unto the edifying of it self in love.
Argum. 15. Taken from the description of Christ mystical, or of Christ and the Church, wherin by a similitude of the natural head and body, hee illustrates what hee said touching encrease in charity, and the knowledge of the Truth, to the advancing the glory of Christ, and the good of the Church: In this description hee shews,
(1) That the whole body of the Church depends upon Christ as its head and original, and from him all the nourishment of its body, that is, all saving Truth, together with the living Spirit of Christ, is derived upon all its true members, so that no man knows any thing unless hee bee taught by Christ.
(2) That for the diversity of the gifts of the Spirit, of the offices, and of the condition of every member of the Catholick Church, the body should bee fitly framed, or composed in the most beautiful and most befitting order, and should bee tyed to him, and joyned in him by the most strict bond of the Spirit of Faith and of Love, also by the several relations, partly betwixt Christ and us (such as are of the Head and Members, the Bridegroom, the Advocate, the Surety, &c.) Partly betwixt one another (such as are the relations of Brethren and Sisters, of co-heirs, of Pastors and the Flock, of Parents and Children, &c.) by all which wee are daily tyed more strictly to Christ, and among our selves.
(3) That there are several bands for the administration of nourishment, through which, as through chanels, or veins, the knowledge of saving truth, faith, experience and power are conveyed by Christ, in the several functions and offices in the Church; in which are the Apostleship, Pastorship, Eldership, &c.
(4) That the meer Administration or Ministration is in the members: for the dispensation of a blessing, of power and virtue, depends immediately on Christ alone.
(5) That a distribution among the members is necessary, who in regard of their finite measure and capacity have need of mutual communication, that they may mutually edifie one another.
(6) That encrease is to bee had by the effectual operation of the same Head Christ in the Ministration, and by the mutual communication of the members among themselves.
(7) That for the measure and capacity of every member, every one doth encrease, and make progress in the life of God, in holiness, in true Religion, as it pleaseth the Lord to distribute to every one.
(8.) That that increase onelyonly is profitable, and by the vertue of Christ advantagious, which adds something to the whole body, and brings something to the Church in general, but not that increase which seems to profit some members with the hurt of others, or some Churches with prejudice to others.
(9.) Lastly, That this communication of knowledge, and of the Christian Doctrine, and the edification of the body, is effected by the love of the members to one another, and without love it cannot bee done. Hence the Argument: As it is in the natural and organical body, so in the Church, Christ who is the head of the Church bestows not the same, but divers gifts upon his members, distributing to every one, as the place which it bears in the body requires, that by this means the whole may grow, whilest the several members every one in its place, uses its gifts to the common good, which cannot be done unless there bee concord: Therefore for this purpose every one should carefully endeavour the concord and unity of the Church.
The Second Part.
Vers. 17. This I say therefore and testifie in the Lord, that yee henceforth walk not as other Gentiles walk, in the vanity of their minde.
18. Having the understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart:
19. Who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness.
Now follows the second part of this Chapter, in which hee gives seven Precepts for the holy leading of the life of every one of them severally taken.
Precept 1. That they should not any longer walk as other Gentiles, but as became those who were effectually called from the state of sin, unto Christ. The Reasons of this Precept or Exhortation are four.
I say] Reas. 1. I who am an Apostle by authority given mee of God, do earnestly beseech you for the Lords sake, to whom you must give an account if you neglect and despise this my earnest desire.
In the vanity] Reas. 2. From the miserable condition of the Gentiles, and of all those that are unregenerate; which condition is couched in these seven particulars: (1.) That they were led by a vain minde, which doth not dictate any thing certainly in divine things, nor directs humane actions to any profitable end, vers. 17.
Darkned] (2.) That the reason of unregenerate Gentiles, in things pertaining to God and happiness, is darkned and blinded. (3.) That they are alienated from the spiritual life of God, and from all communion with God. (4.) That they have no saving knowledge of God, but are quite ignorant of God as to salvation, or as hee is in the Church revealed in Christ. (5.) That they have a heart hardened by natural, voluntary, and judicial obduration; for when they do willingly harden themselves in sin, they are also by the just judgement of God, further hardened in sin, and the blindness of their mindes, vers. 18.
Past feeling] (6.) That being buried in unsensibleness, and griefless quietness, they do not any more fear sin, or feel the natural bitings of conscience. (7.) That the Gentiles are freely, and unrestrainedly carried away in the lust of sinning, not onelyonly to a meer desire, but also to a full commission of all uncleanness with greediness, and to follow their pleasures with an unsatisfiable desire and study to fulfill them, vers. 19. Hence the second Reason holds good, the condition of all other Gentiles is most miserable: Therefore walk not as they do.
Vers. 20. But yee have not so learned Christ:
21. If so bee that yee have heard him, and have been taught by him, as the truth is in Iesus.
Reas. 3. The knowledge of Christ, or the Doctrine of faith in Christ, in which you are instructed, and which you have learned, requires another manner of life from you, than that which the Gentiles follow: Therefore you should not imitate them, vers. 20.
If so bee] Hee limits the former Reason, and restrains it to the truly regenerate, who have sincerely and truly heard Christ, and are effectually taught by his Spirit what that true holiness in Christ is, what that right manner of living prescribed by Christ is, and how great the virtue and spiritual power in him is to make his true and genuine Disciples live according to his orders (I say) with these at least the former Reasons will bee valid, vers. 21.
Vers. 22. That yee put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts:
23. And bee renewed in the spirit of your minde:
24. And that yee put on the new man, which after God is created in righteousness and true holiness.
Reas. 4. The Doctrine of Christ doth expresly require of beleevers that they perform these three things. (1.) That following repentance, they should more and more put off, and lay aside the old man, or that corrupt nature, which shewed it self in their former conversation, which corrupt nature, or old man is daily made worse, and more corrupt through deceitful lusts, and so it doth more and more corrupt and destroy man, vers. 22. (2.) That they should bee more and more renewed in the spirit of their minde, that is, that beleevers should do their endeavour, through the Word and Spirit of God, to make their understanding more and more spiritual, which of its own nature is repugnant to the wisdome of God, and argues against it. (3.) That beleevers should put on the new man, or should study to manifest and declare in themselves the actions and qualities of the new creature, renewed after the Image of God, and therefore should carefully yeeld obedience to the divine Law in those things which respect God and their neighbour. Hence the Argument is thus, The Christia… …octrine requires of you that putting off the manners o… the old man, your minde being renewed, you should study to approve your selves new creatures, in the exercise of righteousness and holiness. Therefore you should not walk as other Gentiles.
Vers. 25. Wherefore putting away lying, speak every man truth with his neighbour, for wee are members one of another.
Prec. 2. In this hee doth particularly command them to lay aside the custome of lying, and to speak the truth; and alledges one reason for this exhortation or command, viz. because we are, as it were members one of another, therefore as it is in the natural body, where, if the members should defraud one another, it would bee a Monster; so wee should account it in the Church, when those that profess the faith deceive one another.
Vers. 26. Bee yee angry and sin not, let not the Sun go down upon your wrath:
27. Neither give place to the Devil.
Prec. 3. Touching refraining from anger, whether it bee unlawful or lasting. Sin not by being angry, that is, bee not too soon, or too long angry, do not favour anger in your souls, nor suffer it to sleep with you, but bee sure to observe a measure even in lawfull anger, and if any unlawfull anger chance to overtake you, which indeed very often falls our, I counsel you presently to forbear, and leave it off.
To the Devil] The reason of this Command is from the damage which they might otherwise receive. If they did shew any liking to anger, they would give way to the Devil to tempt and egge them on to sin more, to whom they should not at all give place, either in the allowance of this or any other sin.
Vers. 28. Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that hee may have to give to him that needeth.
Prec. 4. Touching their laying aside the custome of stealing and fraudulent dealing. And the reason of this Command is, because it is far better they should betake themselves unto labouring with their hands, that so they might bee able to help themselves, and releeve others necessities, than to steal.
Vers. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
30. And grieve not the holy Spirit of God, whereby yee are sealed unto the day of Redemption.
Prec. 5. To take heed of the faults of the tongue. That they should not speak filthy, hunful, or unprofitable things, which neither make for the glory of God, nor for their own, or others advantage; and on the other side, that they should speak those things which were honest, and which did tend to the edification of their Neighbour.
And grieve not] Hee adds the reason of the Command, lest the Holy Ghost, which dwelleth in you, should bee grieved with your corrupt and filthy speeches. Hee urges this reason, and renders it more strong, and weighty, in that by the Holy Ghost they were sealed to the day of Redemption, and by his presence, they were in a manner noted and marked for Gods proper and peculiar ones, that in the day of their perfected redemption, which is the day of resurrection, they may bee brought into Gods Mansion-place: Therefore they ought to shew their thankfulness to this Spirit in another manner, than by thus offending him with their uncleanness.
Vers. 31. Let all bitterness and wrath, and anger, and clamour, and evill speaking, bee put away from you, with all malice.
Prec. 6. In which hee forbids bitterness, and rancour of minde, and wrath, and clamour, and evill-speaking, and all kinde of roughness, and malice, or frowardness towards their neighbour.
Vers. 32. And bee yee kinde one to anot…, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you.
Prec. 7. In which on the contrary hee commands mutuall mercy, friendship, and forgiving one anothers faults. To which is added the most weighty reason, because God in Christ hath forgiven you your sins, and hath shewn abundance of grace to you in Christ: Therefore you should be bountiful and merciful to one another.