Chapter 13

It is a consolation in these times when we are charged with raising seditions, to reflect that it is the very nature and color of the Christian life that it be criticised as seditious when the fact is it patiently bears sedition directed against itself. Thus was it with Elijah, who was accused by King Ahab of troubling Israel and exciting turbulence. 1 Kings 18, 17-18. Then, when we are charged with guilt in this respect, let us remember that not only did the apostles have to hear the same accusation, but even Christ himself, with all his innocence, was so accused. More than that, he was falsely reviled upon the cross with a superscription charging sedition; in fact, he was even put to death as a Jewish king guilty of opposition to Caesar and of enticing and inciting the people.

12. The remaining marks of the Christian life--patience, affliction, necessities, distresses, stripes, imprisonments, labor, watching, fasting, purity, etc., are easily interpreted; it is readily seen how they are instrumental in our service to God. God will not have indolent, idle gluttons, nor sleepy and impatient servants. Most adroitly does Paul score in particular our fine idle youths who draw interest from their money, have an easy life, and imagine their tonsures, their long robes and their howling in the churches excuse them from labor. All men should labor and earn their bread, according to Paul. 2 Thes 3, 12. By labor, our text teaches, we serve God; more than that, our labor is testimony to the fact that we serve God.

"In knowledge."

13. What is meant here? With Paul, knowledge signifies discretion, understanding, reason. He speaks of the Jews (Rom 10, 2) as having "a zeal for God, but not according to knowledge"; that is, a zeal without reason, without understanding, without discretion. His message here, then, is: "We should conduct ourselves in Christian affairs with becoming reason and moderation lest we give offense to the weak by a presumptuous use of Christian liberty. Rather we should, with discretion and understanding, adapt ourselves to that which promotes the neighbor's welfare. Likewise, when we labor, fast, or when we regulate our sexual relations, we are to exercise reason, lest the body should be injured by too much fasting, watching and toil, and also by needless abstention from sexual intercourse. Let everyone take heed to remain within bounds by using reason and discretion. The apostle counsels the married (1 Cor 7, 5) not to defraud each other too long, lest they be tempted. In all such matters, he would impose no measures and rules, no limits and laws, after the manner of the councils, the popes and the monks. He leaves it wholly to each individual's discretion to decide and to test for himself all questions of time and quantity bearing upon the restraints of his flesh.

"In longsuffering, in kindness."

14. The meaning of these phrases has been stated in many other places, particularly in connection with Romans 2 and Galatians 5.

"By the Holy Spirit."

15. What are we to understand here? The words may have one of two meanings: First, the apostle may have reference to the Holy Spirit in person, who is God. Second, he may have reference to the spirit of individuals, or their spiritual condition. "Holy Spirit" may be intended to stand for "spirituality," Paul's meaning being: "Beware of the professedly spiritual, or of things glittering and purporting to be spiritual; beware of them who make great boast of the Spirit and nevertheless betray only a false, unclean, unholy spirit, productive of sects and discord. Abide ye in that true, holy spirituality proceeding from God's Holy Spirit, who imparts unity and harmony, determination and courage." As Paul expresses it elsewhere (Eph 4, 3), "Giving diligence to keep the unity of the Spirit in the bond of peace." They, then, who continue in one faith, one mind and disposition, give testimony by the reality and saintliness of their spiritual life and by the presence of the Holy Spirit that they are servants of God. For true spirituality, or a holy walk in the Spirit, means to be in heart and mind at one with the Spirit, through faith.

"In love unfeigned, in the word of truth."

16. As the apostle opposes the Holy Spirit to false sects and false prophets, so he opposes unfeigned love to indolent Christians who in true faith and unity of mind possess marks of true spirituality, but are nevertheless indolent, cold, in fact false as regards love.

Again, he opposes the "Word of Truth" to abusers of the Word of God, who misconstrue it and comment upon it according to their own fancy, and for their own honor and profit. While much that purports to be spiritual has not the Word as source and gives honor to the Spirit at the expense of the Word, the class under consideration profess to magnify the Word; they would be master interpreters of the Scriptures, confident that their explanations are correct and superior. In condemnation of this class, Peter says (1 Pet 4, 11), "If any man speaketh, speaking as it were oracles of God," and not his own word. In other words, let him be assured he speaks the Word of God and not his own. God's Word Paul here terms the "Word of truth"; that is, the true Word of God and not our own misconstrued, falsified word palmed off as God's Word. In our idiom we would say "the real Word" where the Hebrew has "Word of truth," or "true Word."

"In the power of God."

17. Peter speaks also of this power, in the verse before mentioned: "If any man ministereth, ministering as of the strength which God supplieth." And Paul elsewhere declares (Col 1, 29): "Whereunto I labor also, striving according to his working, which worketh in me mightily"; and again (Rom 15, 18): "For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles." Christians should have the assurance that they are the kingdom of God, and that in whatever they do, especially in undertakings of a spiritual character, which have the salvation of souls as aim, they beware of everything not absolutely known as true, so that the work be not theirs but God's.

In God's kingdom God alone is to speak, reign and act. Christ says (Mt 5, 16): "Even so let your light shine before men, that they may see your good works and glorify your Father who is in heaven"--may glorify him as the worker, and not yourselves. Seductive spirits, however, come cavorting in their own power, throw the pictures out of the churches and establish rules of their own, without caring whether it is done in the power of God. The consequence is that their work is neither permanent nor fruitful.

THE ARMOR OF RIGHTEOUSNESS.

"By the armor of righteousness."

18. This armor Paul more fully describes in Ephesians and in Thessalonians. Sufficient explanation of it has been given in the lesson for Advent. There is the "shield of faith," the "helmet of salvation," the shoes of "the preparation of the Gospel of peace," and so on. Paul includes them all under the term "armor of righteousness," and, in his epistle to the Ephesians, under the phrase "armor of God," to teach Christians to eschew and to forsake carnal, worldly weapons for these. He would have them know themselves a spiritual people, spiritually warring against the spiritual enemies enumerated here and pointed out on the right hand and on the left.

19. On the left hand he places dishonor and evil report, in that we appear to men as deceivers, unknown, in conflict with death, chastened, sorrowful, poor and needy. Scorn is hurled in our faces and the reputation accorded us is that of deceivers. The Christian must not only be unknown, friendless and a stranger, but men will also be ashamed of him--even his best friends--in consequence of the reproach and evil report under which he lies in the eyes of the great, the wealthy, the wise and the powerful of the world.

He must be as one dying--continually expecting death by reason of the hatred and envy directed against him, and the various persecutions he suffers. He must be beaten and scourged; must at times feel the weight of the enmity and envy wherewith the world inflicts torment. He is like the sorrowful, for so ill does he fare in the world, he has reason to sorrow. He resembles the poor in that nothing is given him but injuries; he possesses nothing, for if he has not been deprived of all his possessions he daily expects that extremity.

Lest he despair of his hope in God and grow faint, he must be armed on the left hand against these enemies with a divine armor: with a firm faith, with the comfort of the divine Word, with hope, so that he may endure and exercise patience. Thereby he proves himself to be a true servant of God, inasmuch as false teachers and hypocrites, with all their pompous worship, are incapable of these things.

20. On the right he places honor and good report, inasmuch as we are after all true, well known, alive, defiant of death, full of joy, rich, possessing all things. The Christian will have always a few to honor and commend him; some there will be to give him a good report, to praise him as true and honest in doctrine. And there will be some who receive and acknowledge him, who are not ashamed of him. Life remains in spite of death oft faced, even in scourgings. He rejoices when things with him are at the worst, for his heart remains joyful in God, that joy finding expression in words, deeds and manner. Though poor in the goods of the world, he does not die of hunger, and he makes many spiritually rich through the Word. Even though he have no possessions at all, he suffers no lack but has in hand all things; for all creatures must serve the believer. As Christ promised (Mk 9, 23), "All things are possible to him that believeth." For himself, it is true, he possesses nothing, and gladly he endures his need; but for his neighbor's sake he can do all things, and all he has he is ready to place at the disposal of his neighbor whenever need requires. These blessings also give occasion for a powerful armor, for we must guard against pride and haughtiness.

21. Thus the Christian is quite untrammeled. His eyes are fixed upon God alone. Always choosing the safe middle path he steers clear of danger on the right and on the left. He permits not the evil to overthrow him nor the good to exalt, but makes use of both to the honor of God and the benefit of his neighbor. This, Paul instructs us, should be the manner of our life now while the season of grace continues; nor must we fail to heed this! This is the true service of God, the service well pleasing to him; unto which may God help us. Amen.

_Second Sunday In Lent_

Text: First Thessalonians 4, 1-7.

1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, even as the Gentiles who know not God; 6 that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified. 7 For God called us not for uncleanness, but in sanctification.

EXHORTATION TO HOLINESS.

1. This lesson is easy of interpretation. It is a general and earnest admonition on the part of Paul, enjoining us to an increasing degree of perfection in the doctrine we have received. This admonition, this exhortation, is one incumbent upon an evangelical teacher to give, for he is urging us to observe a doctrine commanded of God. He says, "For ye know what charge [commandments] we gave you through the Lord Jesus." Whatever Christians do, it should be willing service, not compulsory; but when a command is given, it should be in the form of exhortation or entreaty. Those who have received the Spirit are they from whom obedience is due; but those not inclined to a willing performance, we should leave to themselves.

2. But mark you this: Paul places much value upon the gift bestowed upon us, the gift of knowing how we are "to walk and to please God." In the world this gift is as great as it is rare. Though the offer is made to the whole world and publicly proclaimed, further exhortation is indispensable, and Paul is painstaking and diligent in administering it. The trouble is, we are in danger of becoming indolent and negligent, forgetful and ungrateful--vices menacing and great, and which, alas, are altogether too frequent.

Let us look back and note to what depths of darkness, of delusion and abomination, we had sunk when we knew not how we ought to walk, how to please God. Alas, we have forgotten all about it; we have become indolent and ungrateful, and are dealt with accordingly. Well does the apostle say in the lesson for the Sunday preceding this (2 Cor 6, 1): "And working together with him we entreat also that ye receive not the grace of God in vain, for he saith, At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee."

3. In our present lesson he treats chiefly of two vices: unchastity, which is a sin against oneself and destructive of the fruits of faith; and fraud in business, which is a sin against the neighbor and likewise destructive of faith and charity. Paul would have every man keep himself chaste and free from wrong against every man, pronouncing the wrath of God on offenses of this character.

4. It was a fact reflecting much credit and honor on the Thessalonians in contrast to the Corinthians and the Galatians, that they continued upright in doctrine and true in the knowledge of the faith, though perhaps deficient in the above-mentioned two self-evident features of Christian life. While it is true that if sins of immorality are not renounced God will punish, yet punishment in such cases is for the most part temporal, these sins being less pernicious than such gross offenses as error in faith and doctrine.

5. Paul, however, threatens such sins with the wrath of God, lest anyone become remiss and indolent, imagining the kingdom of Christ a kingdom to tolerate with impunity such offenses. As Paul expresses it, "God called us not for uncleanness, but in sanctification [holiness]." The thought is: Unchastity does not come within the limits of Christian liberty and privilege, nor does God treat the offender with indulgence and impunity. No, indeed. In fact, he will more rigorously punish this sin among Christians than among heathen. Paul tells us (1 Cor 11, 30) that many were sickly and many had succumbed to the sleep of death in consequence of eating and drinking unworthily. And Psalm 89, 32 testifies, "Then will I visit their transgression with the rod."

6. True, they who sin through infirmity, who, conscious of their transgressions, suffer themselves to be reproved, repenting at once--for these the kingdom of Christ has ready pity and forbearance, commending them to acceptance and toleration (Rom 15; Gal 6, 1; 1 Cor 13, 7); but that such vices be regarded generally lawful and normal--this will not do! Paul declares, "This is the will of God, even your sanctification." And he speaks of "how ye ought to ... please God." His thought is: Some consider these sins a matter of little moment, treat them as if the wind blew them away and God rather had pleasure in them as trivial affairs. But this is not true. While God really bears with the fallen sinner, he would have us perceive our errors and strive to mend our lives and to abound more and more in righteousness. His grace is not intended to cloak our shame, nor should the licentious abuse the kingdom of Christ as a shield for their knavery. Paul commands (Gal 5, 13), "Use not your freedom for an occasion to the flesh"; and Peter (1 Pet 2, 16), "As free, and not using your freedom for a cloak of wickedness, but as bondservants of God."

7. Paul, following the Hebrew way of speaking, has reference to chastity where he says "your sanctification." He terms the body "holy" when it is chaste, chastity being, in God's sight, equivalent to holiness. "Holiness," in the Old Testament, is a synonym for "purity." Again, "holiness" and "purity" are regarded as the same thing in First Corinthians 7, 14: "Else were your children unclean; but now are they holy."

8. The nature of the holiness and purity whereof he speaks he makes plain himself in the words: "That ye abstain from fornication; that each one of you know how to possess himself of his own vessel in sanctification and honor." The apostle does not here prohibit matrimony, but licentiousness, and unchastity outside the marriage state. He who is careful to keep his vessel--his body--chaste, who does not commit adultery and is not guilty of whoredom--this man preserves his body in holiness and purity, and properly is called chaste and holy. The same thought is borne out in the succeeding verse:

"Not in the passion of lust [in the lust of concupiscence], even as the Gentiles."

9. The Gentiles, who know not God, give themselves up to all manner of uncleanness, or disgraceful vices, as Paul records in Romans 1, 29-31. Not that all gentiles are guilty in that respect. Paul is not saying what all heathen do; he merely states that with the gentiles such conduct is apparent, and quite to be expected from people "who know not God." Under such conditions, one allows the sin to pass unreproved, as does Paul himself. Notwithstanding he censures them who consent to sin of this character when knowing better, and who do not restrain the evil-doers. Rom 1, 32. But in the case of Christians, when any fall into such sin they are to be reproved and the sin resisted; the offense must not be allowed to pass as with the gentiles. In the case of the latter the lust of concupiscence holds sway; no restraints are exercised and the reins are given to lust, so that its nature and passion are given free expression, just as if this were a provision of nature, when the fact is it is a pest to be healed, a blemish to be removed. But there is none to heal and deliver, so the gentiles decay and go to ruin through evil lust. "Lust of concupiscence" would be, with us, "evil lust." The conclusion is simple:

"That no man transgress and wrong his brother in the matter."

10. In other words, that no one take for himself what belongs to another, or use the property of another for his own benefit, which may be done by a variety of tricks. To "defraud in any matter" is to seek gain at the expense of a neighbor. On this latter subject much has been written elsewhere, particularly in the little treatise on Merchants and Usury, showing the great extent to which extortion is practiced and how charity is rarely observed. It is on this topic that Paul here would fix our attention.

_Third Sunday In Lent_

Text: Ephesians 5, 1-9.

1 Be ye therefore imitators of God, as beloved children; 2 and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odor of a sweet smell. 3 But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints; 4 nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks. 5 For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God. 6 Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience. 7 Be not ye therefore partakers with them; 8 for ye were once darkness, but are now light in the Lord: walk as children of light 9 (for the fruit of the light is in all goodness and righteousness and truth).

EXHORTATION TO BE IMITATORS OF GOD.

1. This is a letter of admonition, instructing Christians, according to the plan underlying Paul's epistles, not to become sluggish and careless, but by their deeds to evince their faith, and honor and proclaim the Word he has taught them; for the sake of the gentiles and unbelievers, that these may not take offense at the doctrine of Christ.

2. To begin with, having shown that we were made children of God through Christ, he admonishes us to be followers, or imitators, of the Father, as beloved children. He employs the most endearing of terms--"beloved children"--to persuade us by the Father's love to love even as we are loved. But what manner of love has God manifested toward us? It was not simply that love manifest in the fact that he gives temporal support to us unworthy beings in common with all the wicked on earth; that he permits his sun to rise on the just and on the unjust and sends rain on the grateful and on the ungrateful, as Christ mentions (Mt 5, 45) in connection with his command to be perfect even as our Father in heaven is perfect. Not only thus did God love us, but in a special way: he has given his Son for us. In addition to showering upon us both temporal and eternal blessings he has given his own self; he has completely poured out himself for us, with all he is, with all he has, with all he does,--and we were nothing but sinners, unworthy creatures, enemies and servants of the devil. More than this would be beyond even his grace and power.

He who despises such glow of love, which fills all heaven and earth and is beyond all power to comprehend it; who does not permit this love to kindle and incite in him love for his neighbor whether enemy or friend--such a one is not likely ever to become godly or loving by such measures as laws or commandments, instruction, constraint or compulsion.

3. "Walk in love," counsels the apostle. He would have our external life all love. But not the world's love is to be our pattern, which seeks only its own advantage, and loves only so long as it is the gainer thereby; we must love even as Christ loved, who sought neither pleasure nor gain from us but gave himself for us, not to mention the other blessings he bestows daily--gave himself as a sacrifice and offering to reconcile God unto ourselves, so that he should be our God and we his children.

Thus likewise should we give, thus should we lend, or even surrender our goods, no matter whether friends claim them or enemies. Nor are we to stop there; we must be ready to give our lives for both friends and enemies, and must be occupied with no other thought than how we can serve others, and how both our life and property can be made to minister to them in this life, and this because we know that Christ is ours and has given us all things.

"To God for an odor of a sweet smell [for a sweet-smelling savor]."