Biblical Illustrator Paul, a servant of God "Servant of God," "servant of Jesus Christ" — this is the title by which each one of the writers of the Epistles of the New Testament describes himself in one place or another. The title indicates their work in life, the place they hold in the world, and the definite object to which all their powers are devoted. For them God had tasks as much above the tasks and trials of Christians generally as the tasks of a great servant of State are above the responsibilities of those whom the State protects. St. Paul had parted company with what men care for and work for here, as the enthusiast for distant travel parts company with his home.I. THIS CHARACTER IS EXCLUSIVE IN ITS OBJECT AND COMPLETE IN ITS SELF-DEDICATION. St. Paul knew no other interest here but the immense one of his Master's purpose in the world; this scene of experience, of pain and pleasure, of life and death, was as if it had ceased to be, except as the field on which he was to "spend and be spent" in persuading men of what his Master meant for them. II. IT CONTEMPLATES as the centre of all interest and hope, the highest object of human thought and devotion, a presence beyond the facts of experience, THE PRESENCE OF THE INVISIBLE GOD. What St. Paul lived for, so whole-hearted, so single-minded, was to be one with the will and purpose of Him who had chosen him from the millions of mankind to bear His name before the world. III. IT ACCEPTS, AS THE MEASURE OF ITS LABOUR AND ITS ENDURANCE, THE CROSS OF JESUS CHRIST. For such a life a price had to be paid, and St. Paul's price was the acceptance of the fellowship of the cross of Christ. The likeness of the cross pervades every life of duty and earnestness — in lifelong trouble, in bereavement, in misunderstanding, in unjust suffering, in weary labour, in failure and defeat — God's proof and test of strength is laid upon us all. But we must not confound with this that partnership in their Master's sufferings which was the portion of servants like St. Paul, and for which he sought expression in the awful language recalling the Passion — "I am crucified with Christ"; "I fill up that which is behind of the afflictions of Christ," etc. There is no reason why, without extravagance, without foolish or overstrained enthusiasm, we should not still believe that a life like St. Paul's is a natural one for a Christian to choose. We still reverence his words; and his words have all along the history of the Church found echoes in many hearts. There is a great past behind us — a past which is not dead, but lives — lives in every thought we think and every word we speak, lives in our hopes, in our confidences and joy in life, lives in those high feelings which thrill and soothe us at the grave. May we not be unworthy of such a past! (Dean Church.) 1. This serves to teach ministers their duty, that seeing the Lord hath so highly honoured them as to draw them so near unto Himself, as it were admitting them into His presence chamber — yea, and unto His council table — they are in a way of thankfulness more straightly bound to two main duties — (1) (2) 2. This doctrine ministereth comfort unto those that are faithful in their ministry, whom, howsoever the world esteemeth of them, their Lord highly respecteth, admitteth them into His privy councils, and employeth in a service which the angels themselves desire to pry into. 3. Teacheth people how to esteem of their ministers, namely, as the servants of God, and consequently of their ministry as the message of God, which if it be, Moses must not be murmured at when he speaks freely and roughly; and if Micaiah resolve of faithfulness, saying, "As the Lord liveth, whatsoever the Lord saith, be it good or evil, that will I speak," why should he be hated and fed with "bread and water of affliction"? Is it not a reasonable plea, and full of pacification in civil messages — "I pray you be not angry with me; I am but a servant"? 4. Let every private Christian account it also his honour that the Lord vouchsafeth him to become His servant; and hereby harden thyself against the scorns and derisions of mocking Michals, who seek to disgrace thy sincerity. If the ungodly of the world would turn thy glory into shame, even as thou wouldest have the Son of man not to be ashamed of thee in His kingdom, be not thou ashamed to profess thyself His servant, which is thy glory. (T. Taylor, D. D.)
1. Ministers must never conceive of their calling, but also of this service, which is not accomplished but by service; thus shall they be answerable to Peter's exhortation (1 Peter 3:3) to feed the flock of God depending upon them, not by constraint, but willingly; "not as lords over God's heritage, but as examples to the flock." 2. Would'st thou know what ambition Christ hath permitted unto His ministers? It is even this, that he that would be chief of all should become servant of all. (T. Taylor, D. D.)
1. In respect of some temporal function or ministry to which the Lord hath designed them (John 6:70). 2. In regard of that actual election and choice of some people and nations above others, unto the true means of life and salvation, so to become the people of God's election. 3. In respect of that eternal election of God, which is according to grace, whereby of His good pleasure He chooseth from all eternity, out of all sorts of men, some to the certain fruition and fellowship of life eternal and salvation by Christ. These elect of God are here meant, the number of which is comparatively small; "for many are called, but few chosen" — a little flock, and a few that have found the narrow way. II. THESE ELECT HAVE A SPECIAL FAITH, DISTINCT BY THEMSELVES. 1. For there is an historical faith, standing in an assent and acknowledgment of the truth of things written and taught. 2. There is also an hypocritical faith, which passeth the former in two degrees. First, in that with knowledge and assent is joined such a profession of the truth as shall carry a great show and form of godliness. Secondly, a kind of gladness and glorying in that knowledge; for it is ascribed to some, who in temptation shall fall away, "to receive the Word with joy." To both which may be joined sometimes a gift of prophecy, sometimes of working miracles, as some in the last day shall say, "Lord, have we not prophesied and cast out devils in Thy name?" and yet they shall be unknown of Christ. Neither of these is the faith of the elect here mentioned, but a third kind, called saving faith, the inheritance of which is the property of the elect; for the just man only liveth by this faith, which in excellency passeth both the former in three worthy properties.(1) In that here, with the act of understanding and assent unto the truth, there goeth such a disposition and affection of the heart as apprehendeth and applieth unto it the promise of grace unto salvation, causing a man to rejoice in God, framing him unto the fear of God and to the waiting through hope for the accomplishment of the promise of life.(2) In that whereas both the former are dead, and not raising unto a new life in Christ, what shows soever be made for the time, the sun of persecution riseth, and such moisture is dried up. This is a lively and quickening grace, reaching into the heart Christ and His merits, who is the life of the soul and the mover of it to all godly actions, not suffering the believer to be either idle or unfruitful in the work of the Lord.(3) Whereas both the former are but temporary, this is perpetual and lasting. The other, rising upon temporary causes and reasons, can last only for a time, as when men, for the pleasure of knowledge or the name of it, by industry attain a great measure of understanding in Divine things, or when, for note and glory or commodity, true or apparent, men profess the gospel. Let but these grounds fail a little, or persecution approach, they lay the key under the door, give up the house, and bid farewell to all profession. Thus many of Christ's disciples, who thought they had truly believed in Him, and that many months, when they heard Him speak of the eating of His flesh and drinking His blood, went back, and walked with Him no more. But the matter is here far otherwise, seeing this faith of the elect hath the promise made good to it that the gates of hell shall never prevail against it. III. THIS PECULIAR FAITH IS WROUGHT IN THE ELECT BY THE MINISTRY OF THE WORD. 1. If this be the principal end of the ministry, let ministers herein employ their first and principal pains to bring men unto the faith. 2. The minister ought to propound before him God's end in performance of every ministerial duty, and that is by enlightening, converting, confirming, comforting, to bring and stablish men in the faith. 3. The Lord having set out the ministry for this use, let every hearer acknowledge herein God's ordinance, and yield themselves with all submission unto the ministry and the Word there preached, that thereby they may have faith wrought in their hearts. 4. Every man may hence examine himself, whether in the use of the ministry he finds saving faith begotten and wrought in his heart; and by examination some may find their understandings more enlightened, their judgments more settled, their practice in some things reformed; but a very few shall find Christ apprehended and rested in unto salvation, seeing so few there are that live by faith in the Son of God, for of all the sins that the Spirit may and shall rebuke the world of, this is the chief, because they believe not in Christ. (T. Taylor, D. D.)
I. Now in this expression of the gospel's being "THE TRUTH WHICH IS AFTER GODLINESS," these three things are couched. 1. It is a truth, and upon that account dares look its most inquisitive adversaries in the face. The most intricate and mysterious passages in it are vouched by an infinite veracity: and truth is truth, though clothed in riddles and surrounded with darkness and obscurity; as the sun has still the same native inherent brightness, though wrapped up in a cloud. Now, the gospel being a truth, it follows yet further that if we run through the whole catalogue of its principles, nothing can be drawn from thence, by legitimate and certain consequence, but what is also true. It is impossible for truth to afford anything but truth. Every such principle begets a consequence after its own likeness. 2. The next advance of the gospel's excellency is that it is such a truth as is operative. It does not dwell in the mind like furniture, only for ornament, but for use, and the great concernments of life. The knowledge of astronomy, geometry, arithmetic, music, and the like, they may fill the mind, and yet never step forth into one experiment; but the knowledge of the Divine truths of Christianity is quick and restless, like an imprisoned flame, which will be sure to force its passage and to display its brightness. 3. The third and highest degree of its perfection is that it is not only operative, but also operative to the best of purposes, which is to godliness: it carries on a design for heaven and eternity. It serves the two greatest interests in the world, which are, the glory of the Creator and the salvation of the creature; and this the gospel does by being "the truth which is after godliness." Which words may admit of a double sense —(1) That the gospel is so called because it actually produces the effects of godliness in those that embrace and profess it.(2) That it is directly improvable into such consequences and deductions as have in them a natural fitness, if complied with, to engage the practice of mankind in such a course. II. There are three things that I shall DEDUCE FROM THIS DESCRIPTION OF THE GOSPEL. 1. That the nature and prime essential design of religion is to be an instrument of good life, by administering arguments and motives inducing to it.(1) Religion designs the service of God, by gaining over to His obedience that which is most excellent in man, and that is the actions of his life and continual converse. That these are the most considerable is clear from hence, because all other actions naturally proceed in a subserviency to these.(2) The design of religion is man's salvation; but men are not saved as they are more knowing or assent to more propositions, but as they are more pious than others. Practice is the thing that sanctifies knowledge; and faith without works expires, and becomes a dead thing, a carcase, and consequently noisome to God, who, even to those who know the best things, pronounces no blessing till they do them.(3) The discriminating excellency of Christianity consists not so much in this, that it discovers more sublime truths, or indeed more excellent precepts, than philosophy (though it does this also), as that it suggests more efficacious arguments to enforce the performance of those precepts than any other religion or institution whatsoever.(4) Notwithstanding the diversity of religions in the world, yet men hereafter will generally be condemned for the same things; that is, for their breaches of morality. 2. That so much knowledge of truth as is sufficient to engage men's lives in the practice of godliness serves the necessary ends of religion; for if godliness be the design, it ought also, by consequence, to be the measure of men's knowledge in this particular. 3. That whatsoever does in itself or its direct consequences undermine the motives of a good life is contrary to, and destructive of Christian religion. (R. South, D. D.)
1. Because the Author of it is truth itself, and cannot lie, it being a part of His Word, who can neither deceive nor be deceived. 2. Because the penmen of it were inspired by the Holy Ghost, and spake and wrote as they were moved by Him, who is called "the Spirit of Truth" (John 14:17). 3. Because it is a doctrine of Christ, and aimeth at Him who is the Truth principally, as well as the Way of our salvation. II. THE KNOWLEDGE OF THIS TRUTH IS THE GROUND OF FAITH. 1. Then slight is the faith of most, whatsoever men profess. 2. Waverers in religion and unsettled persons in their profession may hence be informed to judge of themselves and their present estate. We hear more than a few uttering such voices as these: "There is such difference of opinion among teachers that I know not what to hold or whom to believe; but is not this openly to proclaim the want of faith, which is not only assuredly persuaded of, but certainly knoweth the truth of that it apprehendeth?" 3. If the elect are brought to the faith by the acknowledging of the truth, then, after long teaching and much means, to be still blind and not to see the things of our peace is a most heavy judgment of God; for here is a forfeit of faith and salvation. III. WHOSOEVER IN TRUTH ENTERTAIN THE DOCTRINE OF THE GOSPEL, THE HEARTS OF SUCH ARE FRAMED UNTO GODLINESS. 1. If this be the preeminence of the Word, to frame the soul to true godliness, then it is a matter above the reach of all human learning; and therefore the folly of those men is hence discovered who devote and bury themselves in profane studies, of what kind soever they be, thinking therein to obtain more wisdom than in the study of the Scriptures. 2. Every hearer of the truth must examine whether by it his heart be thus framed unto godliness, for else it is not rightly learned; for as this grace "hath appeared to this purpose, to teach men to deny ungodliness and worldly lusts, and to live soberly and justly and godly in this present world," so it is not then learned when men can only discourse of the death of Christ, of His resurrection, of His ascension, except withal there be some experience of the virtue of His death in themselves. (T. Taylor, D. D.)
1. An enterprise devoted to the highest purpose. (1) (2) 2. An enterprise employing the highest human agency. II. A TRANSCENDENT PROMISE. 1. Transcendent in value. 2. In certitude. 3. In age. III. A GRADUAL REVELATION. 1. It was manifested at a proper time. 2. By apostolic preaching. 3. By the Divine command. IV. A LOVE-BEGETTING POWER. "Mine own son." The gospel converter becomes the father in the highest and divinest sense of the converted. (D. Thomas, D. D.)
1. "Servant of God." 2. Apostle of Christ." II. A GLORIOUS PURPOSE — "According to," or rather, perhaps, "with reference to," the faith of God's people. Sent by Jesus Christ in order to promote the faith of "God's elect." III. THE REASONABLENESS OF RELIGION — "The acknowledging of the truth." Faith is the central doctrine of Christianity, but is to be distinguished from blind credulity. The faith of the Christian is based on knowledge, on fact, on truth (2 Peter 1:16; 1 John 1:1-3). IV. THE PRACTICAL CHARACTER OF RELIGION — "The truth which is after godliness"; that is, piety. Original word probably derived from one signifying "good, brave, noble." Paul was himself emphatically a model of manliness and devout courage. (F. Wagstaff.)
1. Possessing a character common to the good of all worlds — "Servant of God." All creatures are servants of God — some without their will, some according to their will. Paul served God freely, cordially, devotedly. 2. Sustaining an office peculiar to a few — "Apostle." Peculiar in appointment, number, and authority. 3. Engaged in a work binding on all Christians. To promote "the faith of God's elect" — that is, of His people — and "the knowledge of the truth which leads to godliness." I. GODLINESS IS THE GRANDEST END OF BEING. In the Old Testament the good are called "godly" (Psalm 4:3; Psalm 12:1; Psalm 32:6; Malachi 2:15). In the New Testament goodness is called "godliness" (1 Timothy 2:2; 1 Timothy 4:7, 8; 1 Timothy 6:3, 5, 6; 2 Timothy 3:5; 2 Peter 1:3, 6, 7; 2 Peter 3:11). Godliness is moral likeness to God. II. TRUTH IS THE GRANDEST MEANS OF BEING. All truth is of God, natural and spiritual. The truth here referred to is the gospel truth — "the truth as it is in Jesus" — which, while it illustrates, vivifies and emphasises all other truth, goes beyond it, opens up new chapters of Divine revelation. It is not only moral truth, but redemptive truth, and redemptive truth not in mere propositions, but in a Divine life. This truth is the power of God unto salvation; it delivers from depravity, prejudice, guilt; it raises to purity, truth, peace. (Homilist.)
(T. W. Jenkyn, D. D.)
II. IT IS AN INFINITELY RICH PROMISE. "Eternal life," i.e., eternal well-being. III. IT IS A VERY OLD PROMISE. "Before the world began." (Homilist.)
II. IT IS DIVINE IN ITS FOUNDATION. 1. Inviolable. 2. Eternal. 3. Conditional. (Homilist.)
II. A TRUTH-SPEAKING GOD — "That cannot lie" (Numbers 23:19; Hebrews 6:18). III. AN OLD-STANDING PROMISE — "Before the world began." (F. Wagstaff.)
1. God, he tells us, who cannot lie, made a certain promise before the world began. Not, observe, formed a purpose merely. We know well, indeed, from many a scripture, that He formed a purpose. But the apostle says that He did more, — that He made a promise — and to this belongs the special character under which he presents the adorable God here, "God that cannot lie." But to whom was the promise made? It could only be to the Son of God, our Lord Jesus Christ. 2. It was "eternal life" of which God, before the world began, made promise. The Son of God could not receive such a promise for Himself. He could receive it only as the predestined Mediator — the Head and Surety of a people "given to Him by the Father," to be in time redeemed by Him, and eternally saved. 3. And thus does there arise a third momentous truth, namely, that this promise could be made to Christ only on a certain condition — only on supposition, and in respect of His whole future obedience unto death in behalf of His people. II. A HOPE unspeakably glorious and stable in its character. 1. Its glory. "Hope of eternal life." I cannot tell what this is. "It doth not yet appear," etc. This, at least, we know, that the "eternal life" shall have in it the expansion to the full of all the faculties and affections of the renewed nature; the perfect harmony of those faculties and affections both among themselves and with the will of the adorable God; the end of the last remnants of sin; all tears forever dried up; body and soul reunited in a holy, deathless companionship, and made perfectly blessed in the full enjoying of God to all eternity! 2. Its immovable stability.(1) First, the apostle says that it is built on the "promise of God who cannot lie." Ah, if that is not security enough, then farewell, at least, to all possible security in the universe!(2) Nor is this a promise of God merely — one among many; it is, in a sort, the promise, the promise pre-eminently, of Jehovah, as the words intimate, "eternal life which God, that cannot lie, promised before the world began." So we read, "This is the promise that He hath promised us, even eternal life." And again and again we read of "eternal life," as of the grand central blessing — "I give unto My sheep eternal life." "Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him." "Whoso eateth My flesh, etc., hath eternal life."(3) Again, the promise which this hope is built on was made by God "before the world began." See the immovable stability which lies here. For this world is one of ceaseless fluctuations, vicissitudes. Had the promise arisen amidst the changes and emergencies of time, then, one of them having begotten it, another might peradventure have made a final end of it. But it was anterior to them all — made in full foresight of them all — made an eternity before them all. And thus none of them can in any wise affect its stability.(4) The promise this hope is built on is, as we have seen, the promise of a covenant — a promise made only on express and determinate conditions. And own that these have been to the uttermost fulfilled, it has become matter of justice no less than truth — of rectitude, as well as faithfulness. Concluding inferences: — 1. See the absolute security of the ransomed Church of God, and each living member of it. 2. Remember those words in Romans, "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed." That is to say, there is an open entrance for all of us, sinners, into the whole inviolable security of this covenant of promise, by faith alone, without the deeds of the law — "it is of faith, that it might be by grace." 3. I end with the "hope" (daughter of the faith) — the undying hope — the "hope of eternal life, which God, that cannot lie, promised before the world began." What a hope this for storms and tempests — "anchor of the soul" indeed, "sure and steadfast"! What a hope for afflictions, to sustain under them; for duties, to carry through them; for death and the grave, to give the victory over them! (C. J. Brown, D. D.)
1. This was the aim of all the men of God, whose faithfulness the Scriptures hath recommended unto our imitation. All that pedagogy during the law was only to train men unto Christ, and to salvation by Him. 2. All other professions further men in their earthly estates, some employed about the health of the body, some about the maintaining of men's outward rights, some about the framing of tender minds in human disciplines and sciences; all which further our fellowship and society among men; only this, of all other professions, furthereth men in their heavenly estate, and fitteth them, yea maketh up for them their fellowship with God (Ephesians 4:11, 12). 3. Hereby men lay a sure groundwork of profiting men in godliness, for this expectation and desire of life eternal once wrought in the heart, it easily bringeth men to the denial of themselves, both in bearing the cross for Christ, as Moses esteemed highly of the rebuke of Christ — for he had respect unto the recompense of reward — as also in stripping themselves of profits, pleasures, advancements, friends, father, wife, children, liberty, yea, of life itself. II. TRUE FAITH NEVER GOES ALONE, BUT, as a queen, IS ATTENDED WITH MANY OTHER GRACES, as knowledge, love, fear of God; among which hope here mentioned not only adorneth and beautifieth, but strengtheneth and fortifieth the believer, and as a helmet of salvation, causeth the Christian soldier to hold out in repentance and obedience. 1. The original of it. It is a gift of God and obtained by prayer as faith also is, whence the apostle prayeth that the God of our Lord Jesus Christ would give the Ephesians to know what the hope is of his calling. 2. The subjects in whom it is. The saints, for as the practise of believers before Christ to wait for His first coming in humility, as we read of Simeon, Hannah, and many others, so now believers as constantly wait for his second coming and the comforts of it (Revelation 22:17). 3. The object of this hope. Things to come, and, namely, after the resurrection, life eternal. In which regard the apostle calleth it a hope laid up in heaven, which is all one with that in the text, hope of life eternal, unto which it lifteth up the heart and affections. Where the excellency of the grace may be conceived from the excellency of the object; it is not conversant about momentary and fleeting matters, nor insisteth in things below, but about durable and eternal things to come; and not only comforteth the soul here below on earth, but crowneth it hereafter in heaven. 4. It is added in the description that this grace of hope doth firmly and not waveringly expect this eminent object, and this it doth, both because it is grounded not upon man's merit, power, or promises, but upon the most firm promise of God, as also in that the Holy Ghost, who first worketh it, doth also nourish it, yea, and so sealeth it up unto the heart as it can never make ashamed; it may, indeed, be tossed and shaken with many kinds of temptations, yet in the patient attending upon the Lord it holdeth out and faileth not. (T. Taylor, D. D.)
II. WHY DO WE RELIEVE IN IT? 1. God has promised it. 2. Christ has actually taken possession of it. 3. The Holy Spirit, given to them that believe, is expressly said to be the earnest and first fruits of eternal life. 4. The real Christian has an undoubted and undeceiving foretaste of this blessedness. III. THE INFLUENCE WHICH OUR RELIEF OF THIS GREAT TRUTH SHOULD HAVE UPON OUR SPIRIT AND CONDUCT. 1. It should influence us to a due consideration of, and a diligent preparation for, the eternity to which we are destined. 2. It should influence us to a decided consecration of ourselves to that blessed Master whose service on earth is connected with so great and so substantial a reward in heaven. 3. It should induce us to a cheerful renunciation of the world as our portion. 4. It should influence us to cheerful and patient suffering under all the ills which can possibly crowd upon us in the present state of existence. 5. It should influence us to indefatigable diligence in seeking the salvation of the human soul. 6. Lastly, what comfort may not this subject inspire in the prospect of our departure hence, our descent into the cold grave, and our introduction into that state, of which we have feebly enunciated the reality. (G. Clayton, M. A.)
I. THE TRUTH OF THE TEXT. 1. God is not subject to those infirmities which lead us into falsehood. You and I are such that we can know in the heart, and yet with the tongue deny; but God is one and indivisible; God is light, and in Him is no darkness at all; with Him is no variableness, neither shadow of turning. 2. The scriptural idea of God forbids that He should lie. The very word "God" comprehendeth everything which is good and great. Admit the lie, and to us at once there would be nothing but the black darkness of atheism forever. I could neither love, worship, nor obey a lying God. 3. God is too wise to lie. Falsehood is the expedient of a fool. 4. And the lie is the method of the little and the mean. You know that a great man does not lie; a good man can never be false. Put goodness and greatness together, and a lie is altogether incongruous to the character. Now God is too great to need the lie, and too good to wish to do such a thing; both His greatness and His goodness repel the thought. 5. What motive could God have for lying? When a man lies it is that he may gain something, but "the cattle on a thousand hills" are God's, and all the beasts of the forest, and all the flocks of the meadows. Mines of inexhaustible riches are His, and treasures of infinite power and wisdom. He cannot gain aught by untruth, for "the earth is the Lord's, and the fulness thereof"; wherefore, then, should He lie? 6. Moreover, we may add to all this the experience of men with regard to God. It has been evident enough in all ages that God cannot lie. II. THE BREADTH OF MEANING IN THE TEXT. When we are told in Scripture that God cannot lie, there is usually associated with the idea the thought of immutability. As for instance — "He is not a man that He should lie, nor the son of man that He should repent." We understand by it, not only that He cannot say what is untrue, but that having said something which is true He never changes from it, and does not by any possibility alter His purpose or retract His word. This is very consolatory to the Christian, that whatever God has said in the Divine purpose is never changed. The decrees of God were not written upon sand, but upon the eternal brass of His unchangeable nature. There is no shadow of a lie upon anything which God thinks, or speaks, or does. He cannot lie in His prophecies. How solemnly true have they been! Ask the wastes of Nineveh; turn to the mounds of Babylon; let the traveller speak concerning Idumea and Petra. Has God's curse been an idle word? No, not in one single case. As God is true in His prophecies, so is He faithful to His promises. His threatenings are true also. Ah! sinner, thou mayst go on in thy ways for many a day, but thy sin shall find thee out at the last. III. HOW WE OUGHT TO ACT TOWARDS GOD IF IT BE TRUE THAT HE IS A "GOD THAT CANNOT LIE." 1. If it be so that God cannot lie, then it must be the natural duty of all His creatures to believe Him. if I doubt God, as far as I am able I rob Him of His honour; I am, in fact, living an open traitor and a sworn rebel against God, upon whom I heap the daily insult of daring to doubt Him. 2. If we were absolutely sure that there lived on earth a person who could not lie, bow would you treat him? Well, I think you would cultivate his acquaintance. 3. If we knew a man who could not lie, we should believe him, methinks, without an oath. To say "He has promised and will perform; He has said that whosoever believeth in Christ is not condemned; I do believe in Christ, and therefore I am not condemned," this is genuine faith. 4. Again, if we knew a man who could not lie, we should believe him in the teeth of fifty witnesses the other way. Why, we should say, "they may say what they will, but they can lie." This shows us that we ought to believe God in the teeth of every contradiction. Even if outward providence should come to you, and say that God has forsaken you, that is only one; and even if fifty trials should all say that God has forsaken you, yet, as God says, "I will never leave thee, nor forsake thee," which will you take — the one promise of God who cannot lie, or the fifty outward providences which you cannot interpret? 5. If a man were introduced to us, and we were certain that he could not lie, we should believe everything he said, however incredible it might appear to us at first sight to be. It does seem very incredible at first sight that God should take a sinner, full of sin, and forgive all his iniquities in one moment, simply and only upon the ground of the sinner believing in Christ. But supposing it should seem too good to be true, yet, since you have it upon the testimony of One who "cannot lie," I pray you believe it. (C. H. Spurgeon.)Lessons: — 1. If God cannot lie, then whatsoever His ministers promise or threaten from Him, and out of His Word, is above all exception; seeing He hath spoken it, who cannot lie, deceive, or be deceived; which should stir up every man to give glory unto God (as Abraham did) by sealing to His truth — that is, by believing and applying unto his own soul every word that proceedeth out of the mouth of God, for whosoever thus receiveth His testimony hath sealed that God is true, than which no greater glory can be given unto Him. Whereas not to believe Him on His Word is as high a dishonour as any man can cast upon Him, for it is to give God the lie; he that believeth not hath made Him a liar, which in manners and civility we could not offer to our equal, and which even a mean man would scorn to put up at our hands. 2. Seeing God cannot lie let every one of us labour to express this virtue of God — first, and especially the minister in his place, seeing he speaketh from God; nay, God speaketh by him, he must therefore deliver true sayings worthy of all men to be received, that he may say in his own heart that which Paul spake of himself, "I speak the truth in Christ, I lie not," and justify that of His doctrine which Paul did of his writings, "the things which now I write unto you, behold I witness before God that I lie not." (T. Taylor, D. D.)
II. AN ARGUMENT FOR TRUTH. God, who cannot lie Himself, hates lying in others. Be truthful, for God cannot be deceived. (J. Edmond, D.D.)
(H. Melvill, B. D.)
II. A SACRED TRUST — to preach the unsearchable riches of Christ. III. A DIVINE COMMISSION — to preach "according to the commandment of God." (F. Wagstaff.)
II. The Lord (who doth not only by His wisdom order His greatest works, but every circumstance of them) effecteth all His promises and purposes in the due season of them. III. The manifestation of salvation is to be sought for in the preaching of the Word. Which point is plain, in that the preaching of the Word is an ordinance of God. 1. To make Christ known, in whose name alone salvation is to be had. 2. To beget and confirm faith in the heart, by which alone, as by an hand, we apprehend and apply Him with His merits to our salvation. (T. Taylor, D. D.)
II. THE INSTRUMENTALITY EMPLOYED FOR THAT MANIFESTATION. We should imitate the simplicity, zeal and affection displayed in the apostle's preaching. (W. Lucy.)
(J. G. Ryle.)
(T. H. Hunt.)
1. The honour of a minister is faithfulness in the diligent and careful discharging himself of that trust committed unto him; the principal part of which repose standeth in the faithful dispensing of Christ's legacies to His Church, according to His own testament; which as it is his duty enjoined (1 Corinthians 4:2), so is it his crown, his joy, his glory, that by his faithful pains he hath procured the welfare of his people, and bringeth with it a great recompense of reward; for if he that showeth himself a good and faithful servant in little things, shall be ruler over much; what may he expect that is faithful in the greatest? 2. The ministry is no calling of ease, but a matter of great charge; nor contemptible, as many contemptuous persons think it too base a calling for their children; but honourable, near unto God, a calling committing unto men great matters, which not only the angels themselves have dispensed sundry times, but even the Lord of the angels, Jesus Christ Himself, all the while lie ministered upon earth; the honour of which calling is such, as those who are employed in the duties of it, are called not only angels, but coworkers with Christ in the salvation of men. II. Whosoever would find comfort in themselves, or clear and justify their callings to others, or do good in that place of the body wherein they are set, MUST BE ABLE TO PROVE THAT THEY ARE NOT INTRUDERS, BUT PRESSED BY THIS CALLING AND COMMANDMENT OF GOD: that as Paul performed every duty in the Church by virtue of his extraordinary calling, so they by virtue of their ordinary. For can any man think that a small advantage to himself, which our apostle doth so dwell upon in his own person, and that in every epistle, making his calling known to be committed unto him, not of men, nor by men, but by Jesus Christ? (See Galatians 1:1; Galatians 2:7; Ephesians 3:2; 1 Thessalonians 2:4) 1. Let no man presume to take upon him any office in the Church uncalled; no man taketh this honour to himself. Christ Himself must he appointed of His Father. 2. Let none content himself with the calling of man separated from God's calling; for this was the guise of the false apostles against whom our apostle opposeth himself and calling almost everywhere, who were called of men, but not of God. 3. In all other callings let men be assured they have God's warrant, both in the lawfulness of the callings themselves, and in their holy exercise of them; passing through them daily in the exercise of faith and repentance, not forgetting daily to sanctify them by the Word and prayer. III. MINISTERS MAY AND OUGHT TO BE MORE OR LESS IN THE COMMENDATION OF THEIR CALLING, as the nature and necessity of the people to whom they write or speak do require. 1. As the apostle here magnifieth his authority in that he is a servant of God. 2. An apostle of Jesus Christ, 3. That he received his apostleship by commission and commandment of Christ Himself; and 4. All this while hath by sundry other arguments amplified the excellency of his calling: the reason of all which is not so much to persuade Titus, who was before sufficiently persuaded of it; but partly for the Cretians' sake, that they might the rather entertain this doctrine so commended in the person of the bringer; and partly because many in this isle lifted up themselves against him and Titus, as men thrusting in their sickles into other men's fields too busily; or else if they had a calling, yet taking too much upon them, both in correcting disorders and establishing such novelties among them as best liked them; so as here being to deal against false apostles, perverse people, and erroneous doctrines he is more prolix and lofty in his title; otherwise, where he met not with such strong opposition, he is more sparing in his titles, as in the Epistles to the Colossians, Thessalonians, etc. (T. Taylor, D. D.)
II. A THREEFOLD BLESSING. 1. "Grace," the source of our redemption. 2. "Mercy," displayed in our redemption. 3. "Peace," the result of our redemption. III. THE SOURCE AND MEDIUM OF THE BLESSING. God the Father from whom it comes, and Christ the Son through whom it comes. (F. Wagstaff.)
1. Who indeed are so properly by the way of blood and natural generation? 2. Neither, only those who are in a right descending line, though never so far off. 3. Neither, only those who adopt others into the room and place of children. 4. But those also that are in the room of fathers, either generally, as all superiors, in age, place, or gifts; or more specially such as by whose counsel, wisdom, tenderness and care, we are directed as by fathers; who in these offices and not in themselves (for sometimes they be inferiors otherwise) become fathers unto us.Thus was Joseph an inferior, called a father of Pharaoh; that is, a counsellor. Job, for his tenderness and care, called a father of the poor. Scholars of the prophets, called sons of the prophets. Elisha, saith of Elijah, my father, my father; and Jubal was the father of all that play on harps. But much more properly is the minister called the father of such as he converts unto the faith, because they beget men unto God, as Paul did Onesimus in his bonds, in which regeneration the seed is that heavenly grace whereby a Divine nature is framed, the instrument by which it is conveyed, is the Word of God in the ministry of it. Now if any be desirous to carry themselves towards their ministers, as children towards their parents, they must perform unto them these duties. 1. They must give them double honour (1 Timothy 5:17), reverencing their persons, their places. 2. They must partake in all their goods, as the Levites in the law did; yea, if need be, lay down their necks for their sakes (Romans 16:4) in way of thankfulness. 3. No accusations must be received against them under two or three witnesses; a dutiful child will not hear, much less believe, evil reports of his father. 4. In doubtful cases of conscience resort unto them for counsel, as children to their father. 5. Obey them in all godly precepts, endure their severity, be guided by their godly directions, as those who have the oversight of souls committed unto them, even as the child ingeniously imitateth and obeyeth his father. II. FAITH IS ONE AND THE SAME IN ALL THE ELECT, AND IS THEREFORE CALLED THE COMMON FAITH (Ephesians 4:5), there is one faith which is true. Which grace is but one, and common to all the elect, notwithstanding there be diverse measures and degrees of it peculiar to some. Hence the apostle Peter calleth it the like precious faith. 1. In respect of the kind of it being a justifying faith, by which all that believe have power to be the sons of God (John 1:12; Galatians 3:26). 2. Of the object of it, which is one Christ, the same yesterday, and today, and forever; who dwelleth in the hearts of every believer (Ephesians 3:17), whom, although the fathers of former ages beheld Him to come, and the latter ages already come: yet both rejoice in seeing His day with the same eye of faith: the difference is, that one seeth it somewhat more clearly than the other. 3. Of the same end of it, which is salvation, common to all believers; called therefore by Jude the common salvation. (T. Taylor, D. D.)
II. ONLY THEY THAT ARE BY GRACE AND MERCY ACCEPTED OF GOD HAVE THEIR PORTION IN THIS PEACE HERE MENTIONED. 1. Peace, that is all kind of prosperity, is promised only to the godly. They shall prosper in everything; and the apostle pronounceth it, only upon the Israel of God. 2. It is accordingly bestowed upon those only that are justified by faith; seeing they only have peace with God, which is the principal part of it. 3. To show it to be a fruit of God's grace, sundry phrases in Scripture might be alleged; as that it is called the "peace of God," and that God is called the "God of peace"; as also that difference which is worthy to be observed between the salutations of the Old and New Testament. In, the Old Testament, grace and peace are never joined. The ordinary form of salutation was, "peace be with thee," "peace be to this house," "go in peace"; but the apostles, after the mystery of redemption was revealed and perfected before the ordinary salutation, prefix this word — grace, or mercy, or both; that as they are never joined in the Old Testament, so are they never separated in the New, to show that we cannot look to have one of them alone, or separate them, no more than we can safely sunder the branch from the root, or the stream from the fountain. (T. Taylor, D. D.)
(Preacher's Lantern.)
II. THE MAINTENANCE OF CHURCH ORDER MAY REQUIRE THE MINISTRY OF SPECIAL SUPERINTENDENTS. The words elder, bishop, pastor, etc., all refer to the same office — that of overseer. Such a one is to maintain order, not by legislating but by loving; not by the assumption of authority, but by a humble devotion to the spiritual interests of all. III. THE SUPERINTENDENTS SHOULD BE MEN OF DISTINGUISHED EXCELLENCE. (D. Thomas, D. D.)
2. Notwithstanding many defects and wants in this Church and those great ones, and that in constitution, for we see their cities were destitute of elders and Church governors; yet was it neither neglected by Paul, nor separated from by Titus as a cage of unclean birds; teaching us not presently to condemn a number and society of men (much less of Churches) for want of some laws or government (for no Church is not wanting in some), if they join together in the profession of truth of doctrine and worship; for so many of the Churches, planted by the apostles themselves, might have been refused for wanting some offices for a time, although they were after supplied. 3. We learn hence, that no Church is hastily brought to any perfection. The apostles themselves, the master builders, with much wisdom and labour, and often in long time, made not such proceedings; but that, had they mot provided labourers to follow them with a diligent hand, all had been lost. Much ado had they to lay the foundation, and prepare matter for the building; and yet this they did, by converting men to the faith and baptizing them; but after this to join them into a public profession of the faith, and constitute visible faces of Churches among them, required more help and labour, and for most part was left to the evangelists. So as the building of God's house is not unlike to the finishing of other great buildings, with what labour are stones digged out of the earth? with what difficulty depart they from their natural roughness? what sweat and strength is spent ere the mason can smooth them? As it is also with the timber; and yet, after all this, they lie a long time here and there scattered asunder and make no house, till, by the skill of some cunning builder, they be aptly laid, and fastened together in their frame. So every man's heart, in the natural roughness of it, is as hard as a stone; his will and affections, like the crabbed and knotty oaks, invincibly resisting all the pains of God's masons and carpenters, till the finger of God in the ministry come and make plain, and smooth way, working in their conversion. (T. Taylor, D. D.)
II. THE USE AND EXERCISE OF THIS POWER. 1. To set in order things that are wanting. 2. To ordain elders in every city. III. THE LIMITATION OF THESE ACTS. "As I had appointed thee." Titus must do nothing but according to commission, and by special direction. (W. Burkitt, M. A.)
III. THAT EVERY COMPANY OF CHRISTIANS SHOULD HAVE A LEADER OR OVERSEER. "Elders in every city," is suggestive of the widespread influence of the gospel in Crete, which was famous for its cities. Homer, in one place mentions, that the island had a hundred cities, and in another ninety. (F. Wagstaff.)
(J. G. Carleton, B. D.)
2. In making each appointment Titus is to consider the congregation. He is to look carefully to the reputation which the man of his choice bears among his fellow Christians. A man in whom the congregation have no confidence, because of the bad repute which attaches to himself or his family, is not to be appointed. In this way the congregation have an indirect veto; for the man to whom they cannot give a good character may not be taken to be set over them. 3. The appointment of Church officers is regarded as imperative: it is on no account to be omitted. And it is not merely an arrangement that is as a rule desirable: it is to be universal. Titus is to go through the congregations "city by city," and take care that each has its elders or body of elders. 4. As the name itself indicates, these elders are to be taken from the older men among the believers. As a rule they are to be heads of families, who have had experience of life in its manifold relations, and especially who have had experience of ruling a Christian household. That will be some guarantee for their capacity for ruling a Christian congregation. 5. It must be remembered that they are not merely delegates, either of Titus, or of the congregation. The essence of their authority is not that they are the representatives of the body of Christian men and women over whom they are placed. It has a far higher origin. They are "God's stewards." It is His household that they direct and administer, and it is from Him that their powers are derived. As God's agents they have a work to do among their fellow men, through themselves, for Him. As God's ambassadors they have a message to deliver, good tidings to proclaim, ever the same, and yet ever new. As "God's stewards" they have treasures to guard with reverent care, treasures to augment by diligent cultivation, treasures to distribute with prudent liberality. (A. Plummer, D. D.)
II. DOMESTIC AND SOCIAL RELATIONSHIPS, CONDUCIVE, RATHER THAN HINDRANCES, TO CHRISTIAN SERVICE. III. GOOD FAMILY GOVERNMENT, A GUARANTEE FOR CHURCH GOVERNMENT. (F. Wagstaff.)
2. That such an high calling is to be graced with an unreprovable life was typified in the law sundry ways, as after we shall more clearly see in the positive virtues required, especially in that prohibition that none of Aaron's sons, or seed, that had any blemish in him, might once press to offer before the Lord, neither come near the vail, nor stand by the altar. 3. A scandalous and obnoxious person shall never do good in his calling. For although the things of Christ, as the Word, sacraments, and doctrine, depend not upon the person of the minister, but on the ordinance of Christ, neither in themselves are the worse in bad men's hands, no more than a true man's piece of gold in the hands of a thief; yet by our weakness, in such a man's hand, they are weaker to us: and although no man can answer or warrant the refusing of pure doctrine (which is not to be had in respect of persons) for the spotted life of the minister, who, while he sitteth in Moses's chair (be he Pharisee, be he hypocrite) must be heard, yet can it not be but that the wickedness of Eli's sons will make the people abhor the offerings of the Lord, which what a grievous sin it was before the Lord (see 1 Samuel 2:17). Again, how can he benefit his people whose hands are bound, whose mouth is shut, and cannot utter the truth without continual galling and sentencing of himself? and when every scoffer shall be ready to say to him, "Art thou become weak like one of us?" and the word shall be still returned upon himself, how can it be expected that he should do good amongst them? 4. It is a most dangerous condition to himself to be a good teacher of a bad life, for such a one is in the snare of the devil, that is, when he seeth his life still more and more exprobrated, and himself more despised every day than other (for it is just with God that with the wicked should be reproach), then he begins to grow so bold and impudent, as that he casts off all shame and care, and as one desperate and hardened in sin, prostituteth himself remorselessly unto all lewdness and ungodly conversation. (T. Taylor, D. D.)
2. Have a care of a good name, as well as a good conscience; not so much for thy own as for God's glory: neither because thyself, but ethers stand much upon it. 3. Avoid occasions of sins, appearances of evil, seeing thy motes become beams. 4. Study to do thy own duty diligently, meddle not with other men's matters. 5. Curb and cover thine own infirmities, buffet thy body, and bring it in subjection (1 Corinthians 9). 6. Daily pray for thyself, with a desire of the prayer and admonition of others. (T. Taylor, D. D.)
(Conybeare and Howson.)
(W. Graham, D. D.)
1. First, utter humility — "not lording it over God's heritage," etc., Pride is a sin foolish and hateful enough in any man, but it seems doubly so in a bishop. How instructive is that story of Augustine, the first Archbishop of Canterbury. When he summoned the other bishops to meet him, they asked a holy hermit of Bangor how they might know whether Augustine was or was not a man of God, and he answered that they might follow him if they found him to be of a meek and humble heart, for that was the yoke of Christ; but if he bore himself haughtily they should not regard him, for then he was certainly not of God. They took his advice, and hastened to the place of meeting, and when Augustine neither rose to meet them nor received them in any brotherly sort, but sat all the while pontifical in the chair, they would not acknowledge him or denote that they owed him any obedience but that of love. One of the noblest men the Church has ever seen — St. — was also one of the most truly humble. Once a celebrated cardinal was seen passing to the high altar of his cathedral in scarlet robes and jewelled pectoral, in the midst of magnificent ecclesiastics; but one who knelt behind him, seeing a little stream of blood trickling where he knelt, observed that under the sweeping silken robes the great cardinal had been walking with bare feet over the flinty path, that his heart might be mortified amid the splendour of his state. Deep humility within — a violet which scarcely ever grows except at the foot of the cross — should be the mark of a true bishop. 2. Nor is utter self-sacrifice less necessary. If pride is detestable in a bishop, greed is no less so. The bishop who uses the revenues of his church to enrich his family, is false to one of the first duties of his post. The brother of the Bishop of Lincoln, in the twelfth century, complained that he was still left a ploughman. "Brother," said the great bishop, "if your cow dies, I will give you another, and if your plough wants mending I will have it mended; but a ploughman I found you, and a ploughman I mean to leave you." The income of the see should be spent upon the see. Poverty is never so honourable as in men who might be rich. When Archbishop Warren, Cranmer's predecessor, was told on his deathbed that he had only thirty pounds in the world, he answered with a smile, "Enough to pay my journey to heaven." 3. Simplicity of heart. None but small and unworthy men would lose by it. Neither pomp, nor wealth, nor office — prizes of accident as oft as merit — ever made any small man great. Once I was staying as a boy in a bishop's house, and there was dug up the brass plate from the tomb of one of his predecessors, and I have never forgotten the inscription on it: "Stay, passer by! See and smile at the palace of a bishop. The grave is the palace they must all dwell in soon!" 4. Unbounded courage. Scorn of mere passing popularity should be among his first qualities. When that persecuting emperor, Valens, sent his prefect to threaten St. Basil, and was met by a flat refusal of his demands, the prefect started from his seat and exclaimed, "Do you not fear my power?" "Why should I?" answered Basil. "What can happen to me?" "Confiscation," replied the prefect, "punishment, torture, death." "Is that all?" said Basil. "He who has nothing beyond my few books and these threadbare robes is not liable to confiscation. Punishment! How can I be punished when God is everywhere? Torture! — torture can only harm me for a moment; and death — death is a benefactor, for it will send me the sooner to Him whom I love and serve." "No one has ever addressed me so," said the prefect. "Perhaps," answered Basil, "you never met a true bishop before." You may think that bishops in these days have no need for such courage. They will not have to face kings and rulers, I dare say; but I wish all had the bolder and rarer courage to face the false world; to tell the truth to lying partisans, religious and other; to confront the wild and brutal ignorance of public opinion; to despise the soft flatteries of an easy popularity; to know by experience that Christ meant something when He said, "Blessed are ye when all men revile you for My name's sake." 5. Again, I ask, are bishops never called upon by their duty to exceptional moral faithfulness — to be, as it were, the embodied conscience of the Christian Church before the world? That was the splendid example set by St. . was a great, and in many respects a good, emperor; but in a fierce outburst of passion he had led his soldiers into the amphitheatre of Thessalonica, and had slain some five or six thousand human beings, the innocent no less than the guilty, in indiscriminate massacre. Courtiers said nothing; the world said nothing; civil rulers said nothing; then it was that St. Ambrose stood forth like the incarnate conscience of mankind. For eight months he excluded the emperor from the cathedral, and when he came at Christmastide to the Communion, he met him at the door, and, in spite of purple and diadem and praetorian guards, forbad him to enter till he had laid aside the insignia of a guilty royalty, and, prostrate with tears, upon the pavement, had performed a penance as public as his crime. (Archdeacon Farrar.)
(J. O. Dykes, D. D.)
1. Because as the steward in a house is to dispense all necessaries unto the whole family according to the allowance and liking of his lord, even so the minister receiveth from God power to administer according to the necessities of the Church all the things of God, as Word, sacraments, prayer, admonition, etc. 2. As the steward receiveth the keys of the house to open and shut, to lock and unlock, to admit or exclude out of the house, for so is it said of Eliakim (Isaiah 22:22), even so every minister receiveth the keys of the kingdom of heaven to open and shut heaven, to bind and loose, to remit and retain sins, as Matthew 16:19. 3. As the steward sitteth not in his own as an owner or freeholder, but is to be countable and to give up his hills monthly or quarterly when the master shall call for them, so every minister is to be countable of his talents received, and of his expenses, and how he hath dispensed his Master's goods (Hebrews 13:17). "They watch for their souls as they which must give account." II. The second thing in this similitude to be considered is the force of the argument, which is this: THAT BECAUSE EVERY MINISTER IS CALLED TO A PLACE SO NEAR THE LORD AS TO BE HIS STEWARD, THEREFORE HE MUST BE UNBLAMEABLE. Where we have the ground of another instruction. Every man as he is nearer unto God in place must be so much the more careful of his carriage: that he may both resemble Him in his virtues, dignify his place, and walk more worthy of Him that hath drawn him so near Himself. Besides that, every master looketh to be graced by his servant; and much more will the Lord be glorified either of or in all those that come near Him (Leviticus 10). For as the master quickly turneth out of his doors such disgraceful persons as become reproachful to the family, even so the Lord, knowing that the infamous courses of the servant reacheth itself even to the master, turneth such out of His service which are the just subjects of reproach. (T. Taylor, D. D.)
(S. Cook, D. D.)
2. Whereas men think it a note of learning and wisdom not to yield an inch in any opinion they take up, the Spirit of God brandeth it with a note of folly: and it is no other than the way of the fool which seemeth good in his own eyes. Indeed, neither minister nor ordinary Christian may be as shaking reeds, tossed hither and thither with every blast of wind; but yet is it a wise man's part to hear and try and not stick to his own counsel as a man wiser in his own conceit than seven men that can give a reason: for there is greater hope of a fool than of such a one. 3. There are many necessitudes and occasions between the minister and people: he must admonish the inordinate, raise with comforts the afflicted, restore those that are fallen, and set their bones again tenderly by the spirit of meekness, and privately encourage those that do well. Again, they must consult with him, ask him sometimes of his doctrine, lay open unto him their grief as to their physician under Christ, and seek for particular direction in special cases from him: in all which and many more mutual duties they may not by this inordinate humour be deterred and hindered, but rather with all meekness and lenity be allured, lovingly entertained, and contentedly dismissed from him.Use — 1. The minister must learn to be docile and affable: the former fitteth him to learn of others, the latter to teach others; for none can be apt to teach others who is not apt to learn of others; and in the minister especially a tractable and teachable disposition is a singular inviting of others by his example more easily to admit his teaching, whether by reprehension, admonition, or howsoever. 2. So hearers (seeing frowardness is such an impediment to instruction) must learn to cast it from them, which in many (otherwise well affected) is a disposition hard to please: in some making them seldom contented with the pains, matter, or manner of their ministry; but having a bed in their brain of their own size, whatsoever is longer they cut off, whatsoever is shorter they stretch and rack it: for their own opinions may not yield, not knowing to give place to better. Others are secure, and therein grown froward against the Word. (T. Taylor, D. D.)
1. Whereas a minister ought to be a man of judgment, knowledge, and understanding (for these are most essential unto his calling), yea, a man of such wisdom as whereby all his actions, ministerial and common, should be ordered; this flashing anger overturneth for the present, yea, and drowneth all his judgment, for what other is it than a little fury and a short madness? 2. The pestilent effects and fruits of anger, and the natural daughters resembling the mother are such, as in a minister of all men are intolerable: as, swelling of the mind so high, and so full as there is no room for good motions and meditations (which should wholly take up the minister's heart) to dwell by it: the often arising of God's enemies, and harming and wounding of His friends, for anger is cruel and wrath is raging: it cares not for any, nor spares any that come in the way of it; for who can stand before envy? And from this indignation of heart proceed usually impiety against God, for all prayers and parts of His worship are interrupted; contumely against men, for the bond of love is broken; clamour of speech, violence of hands, temerity of actions, late repentance, and many more such symptoms of this desperate disease: for he hath lost all the bridle and moderation of himself. Now what government is he worthy of, especially in the Church of God, that ordinarily loseth all the government of himself? 3. The minister standing in the room and stead of God ought to be a mortified man, for till he have put off this filthy fruit of the flesh can he never lively express the virtues of God, who is a God of patience, meekness, much in compassion, slow to wrath; and much less can he fitly stamp and imprint that part of His image on others, yea, or teach them to withstand such hot and hasty affections which so suddenly surprise and inflame himself. 4. As the minister is to be a means of reconciling God unto man, so likewise of man unto man; which commendable duty a hasty man can never to purpose perform: nay, rather he stirreth up strife and marreth all: whereas Solomon observeth that only he "that is slow to wrath appeaseth strife," for this unruly passion will disable a man to hear the truth of both parties indifferently, nor abideth to hear the debate, but it will be thundering threats before time serve to take knowledge of tim matter. 5. This vice prejudiceth all his ministerial actions.(1) In his own heart. For the minister shall often meet in his calling with those, both at home and abroad, who in many things are far different from him both in judgment and practice; yea, some of weakness, and others of obstinacy, loathing even his wholesome doctrine. Now his calling is, and consequently his care should be, to gain these to the love and liking of the truth: to which end he is not presently to break out into anger: for thus he sets them further off, and scandaliseth such as otherwise he might have won, no more than the physician is or may be angry though the weak stomach of his patient loathe and cast up his wholesome physic, for that would set the patient into further distemper; but such must be restored by the spirit of meekness.(2) In his people's hearts, by alienating their love and affection, which are easily worn away with the distasteful fruits of this hasty anger: let him instruct, admonish, reprove, every one findeth this evasion, one he doth in anger, another not in love, and so his whole work is lost and become fruitless: whereas by loving usage he might have pierced his people with a permanent and lasting affection, and won better entertainment to all his proceedings. (T. Taylor, D. D.)
1. For the former —(1) Meditate on the providence of God, without which not the least grief or injury could befall us, for even the least is a portion of that cup which God's hand reacheth unto us to drink of.(2) On the patience and lenity of God, who with much mercy suffereth vessels ordained unto destruction. How long did He suffer the old world? how loath was He to strike if in a hundred and twenty years He could have reclaimed them! And add hereunto the meekness of our Lord Jesus Christ, who hath commanded us to learn it of Him: His voice was not heard in the streets; a bruised reed He would not break: how long bare He with Judas, being no better than a devil within His family!(3) On the unbounded measure of God's mercy, whose virtue His child must endeavour to express. God forgiveth to that man which injureth thee much more than thou canst; He forgiveth him infinite sins, and canst not thou pass by one offence? and thou hast more reason, for thou knowest not his heart nor his intention; it may be he meant better unto thee: neither art thou acquainted with the strength of his temptation, which perhaps was such as would have overthrown thyself, nor the reason why the Lord suffereth him to be overcome and fall by it. And yet if all this cannot bridle the headiness of this vile lust, apply this mercy of God to thyself: thou standest in need of a sea of God's mercy for the washing of so many soul offences; and wilt not thou let one drop fall upon thy brother to forbear and forgive in trifling wrongs.(4) Upon the danger of retaining wrath, which is an high degree of murder, thou prayest to be forgiven as thou forgivest: the promise is, forgive and it shall be forgiven you: the threatening is, "that judgment merciless shall be to him that showeth not mercy": and be sure that what measure thou metest unto others shall be measured to thee again and returned into thine own bosom. 2. And for the practices —(1) In thine anger make some delay before thou speakest or doest anything, which point of wisdom nature hath taught her clients to observe. That of Socrates to his servant is better known than practised, "I had smitten thee but that I was angry": and memorable is that answer of Athenodorus to Augustus, desiring him to leave him some memorable document and precept, advised him that when he was angry he should repeat over the Greek alphabet before he attempted any speech or action. But although this be a good means, yet will it be to no purpose without the heart be purged of disorder: therefore(2) Apply to thy heart by faith the death of Christ, to the crucifying of this lust of the flesh: nothing else can cleanse the heart but the blood of Jesus Christ, who, as He was crucified, so they that are His have also crucified the flesh and the lusts of it.(3) After the inward disposition use outward helps, as —(a) Avoid occasions, as chiding, contentions, multiplying of words, which, though they be wind, yet do they mightily blow up this fire.(b) Depart from the company of the Contentious, as Jacob from Esau, and Jonathan avoided the fury of his father by rising up and going his way.(c) Drive away with an angry countenance whisperers, tale bearers, flatterers, who are Satan's seedsmen, by whom he soweth his tares everywhere, and his bellows by whom he bloweth up these hellish sparkles, desirous to bring all things into combustion and confusion.(4) Pray for strength and grace against it, especially for the contrary virtues of humility, meekness, love, and a quiet spirit which is of God much set by: and having obtained strength and victory against the assaults of it, forget not to be thankful, but break out into the praises of God as David (1 Samuel 25:32, 33). (T. Taylor, D. D.)
(W. Graham, D. D.)
2. This sitting at wine calleth him from the duties and means of his fitness unto his calling; he cannot attend to reading, exhortation, doctrine, which is straightly enjoined (1 Timothy 4:13). 3. Such a man is so far from performance of any faithful duty, that he cannot but become rather an enemy to those that do. Thus the love of wine makes them fail in vision: and the sitting at wine lutleth them asleep, "even on the top of the mast" (as Solomon speaketh of the drunkard), that in times and places of most present and desperate dangers, they see none nor fear any. 4. It disableth all the duties that such a one in his most sobriety can perform (suppose them never so commendable), seeing he hath made himself and calling so contemptible: for what authority can an oracle have out of s drunken man's mouth, which is so accustomed to speak lewd things? and one who hath shaken hands with the most base and wicked companions in a country, which is another inseparable companion of this sin (Hosea 7:5). (T. Taylor, D. D.)
(Adam Clarke.)
2. Practise these rules following(1) Carry an equal mind to poverty and riches, and aim at Paul's resolution, "I can want and abound," I can be full and hungry, in every condition I can he content. If the world come in upon thee, use it as not using it; if it do not, yet account the present condition the best for thee, because the Lord doth so account it: and the way to get wealth is to give it up into God's disposition, as Abraham by offering up Isaac to the Lord kept him still.(2) Turn the stream of thy desires from earthly to heavenly things, makings, with David, God thy portion; then shalt thou be better without these than ever thou weft or canst be with them.(3) Thou must go one step further, daily to cross the affection directly(a) By daily seeking the assurance of the pardon of sin.(b) By daily prayer against this sin especially.(c) By daily reading the Scriptures, which are the sword of the Spirit to cut off such lusts, wisely observing and applying such places as most cross it.(d) By being ready to do good, and distribute, and exercising liberality upon all good motions and occasions. (T. Taylor, D. D.)
(W. Graham, D. D.)
II. It will be inquired WHETHER EVERY MINISTER MUST BE HARBOUROUS AND HOSPITABLE, and if he must, what shall become of them whose livings are scarce able to harbour themselves; and much more of the swarms of our ten-pound men, and very many scarce half that to maintain their family? it seemeth that every minister ought to be a rich man. I answer, that the poorest minister may not exempt himself from this duty, neither is altogether disabled from it; a poor man may be merciful and comfortable to the distressed some way or other, as if with Peter and John he have not money or meat to give, yet such as he hath he can give — counsel, prayers, and his best affections. III. THE REASONS ENFORCING THIS PRECEPT UPON THE MINISTER ESPECIALLY. 1. In regard of strangers he must take up this duty whether they be strangers from the faith, that hereby he might win them to the love of true religion which they see to be so merciful and liberal, or else if they be converted much more that he may comfort and confirm such as are banished, or otherwise evil entreated for the confession and profession of the truth, for if every Christian, much more must the minister be affected to those that are in bonds, as though himself were bound with them, and consequently look what kindness he would receive if he were in their condition, the same to his power he is to bestow upon them. 2. In regard of his own people, upon whom by this means he sealeth his doctrine sundry ways; but especially if he keep open house for the poor Christians in want he bindeth the souls of such receivers to obey the Word, and encourageth them by his entertainment in their entertainment of the gospel. IV. THE USE. 1. It teacheth that it were to be wished that the maintenance of every minister were competent, certain, and proper unto himself, that he might have wherewith to perform this so necessary a duty. 2. In regard of poor strangers, to stir up ministers and people to a liberal heart towards them all, but especially if they be such as, the land of whose own possessions being unclean, come over unto the land of the possession of the Lord, wherein the Lord's tabernacle dwelleth. How few children hath Abraham, the father of our faith, among us, who sit in the door of their tent to watch for and enforce strangers to receive their best entertainment! Few be our Lots, who will undergo any loss, any indignity, before strangers shall sustain any harm at all; he will offer his own daughters to their violence, he will use reasons, they had known no man, and that which would have persuaded any but the Sodomites he used last, that they were strangers and were come under his roof. Few Jobs, who will not suffer the stranger to lodge in the street, but open their doors to him that passeth by the way. (T. Taylor, D. D.)
2. A good man, while standing in direct moral opposition to evil will, at the same time, be pitiful and compassionate towards the subjects of it. He will be like God in this. God hates evil. God pities those who are caught in its toils, and who suffer its penalties and are loaded with its curse. He pities them and comes to save them. 3. A good man is humble, modest, moderate in his own esteem. He has the sense of his frailty, of his sin, and all the limitations of his nature, and the sorrows and troubles of this earthly life to keep him humble. A proud man is foolish, in the deepest sense, and ignorant. 4. A good man is one who does good. As the righteous man is one who doeth righteousness; as the merciful man is one who "sheweth mercy," and the generous man one who gives at some self-sacrifice; so in a larger sense the good man is one who does good, as he has opportunity, at his own cost, with some intelligent purpose for the benefit of his fellow men; who does good from a grateful sense of the great goodness of God to him; does good from a real love of the action, and a love of the people to whom he does it; — who, in one word, is like God Himself, who giveth to all men liberally, and upbraideth not — "who sends His rain on the lust and on the unjust." A good man is one, in short, who has the active and passive virtues more or less in exercise. They are not in perfect exercise: some of them may be scarcely in sight at all, but he is inclined to all the virtue and set, in the temper of his mind, against all evil. 5. There is on the whole not much difficulty in distinguishing such a man from a man who is not good — who is not true, who is not faithful; who is not generous, nor humble, nor helpful; who has no likeness to Christ, who is not morally a child of God. The difficulty is greater when we come to compare this real Christian goodness with some of the more promising types of natural amiability. Some men are made to be loved. They are so kind, so bright, so helpful, so full of sympathy, and they carry all this somehow so much in their temper, and in the whole habit of their life, and even often on their very countenances, that they make their way at once wherever they wish to be. After all some of them may be good and true in the deepest and most essential sense; many of them may be good up to the point of their knowledge — "He that doeth righteousness is righteous." He that doeth good is good; and without any fear we may be "lovers of" such good men. 6. If we love good men, we shall observe them thoughtfully, we shall look at their spirit and character, their aims and their purposes in life. Love will soon die, love of any kind, unless it be fed by thought and kindled anew by remembrance. "Therefore will I remember Thee from the land of Jordan." "When I remember these things" — the privileges and joys of bygone days — "I pour out my soul in me"; in distress and apprehension lest they should never be renewed, and yet in fervent hope that they may; that I shall again ascend the hill of Zion, and sing at her feasts among the bands of the faithful and the good. 7. If we love good men we shall associate with them. They will be our hearts' aristocracy, the very uppermost circle of life to us, "our joy and crown." By such association we shall get social and spiritual advantages that could not otherwise come to us. (A. Raleigh, D. D.)
(W. Graham, D. D.)
2. Holy, on the other hand, expresses more especially our relations towards God, who is so often called in Scripture "the Holy One of Israel." He is a saint, and rejoices to be numbered with the company of those that are sanctified. His external conduct, which is altogether just, is not superficial but real, and flows from holiness of heart; and all his noble actions in the sight of man are based on the new heart, the new nature, and the new hope within him. He is holy: his presence rebukes the ungodly, and the tongue of the wicked is silent before him; the atmosphere around him is pure, salubrious, and serene; his words when he speaks are like ointment poured forth; his holy exhortations and heavenly prayers are full of the blessing of the Lord; and his whole walk in the midst of the people is like the sun, brighter and brighter unto the perfect day. This twofold relation of man to his neighbour and to God was known to the heathen, for Polybius says (23:10, 8), "Just in respect to our fellow man, and holy in things pertaining to God." Both of these meet in the Christian bishop and form the greatest perfection of his character. He is distinguished by justice among his fellow creatures on earth, and his holiness connects him with his Lord and Head in heaven. 3. He is also temperate, ἐκρατῆς, (cf. 1 Corinthians 7:9; 1 Corinthians 9:25) — powerful, master of himself, having self-control, and hence continent, which is undoubtedly the meaning of it here. He has renounced the world, the devil, and the flesh, and he will not be drawn away from his high calling by sensual pleasure. (W. Graham, D. D.)
II. APTNESS TO TEACH OTHERS. III. POWER OF PERSUASION AND CONVICTION. (F. Wagstaff.)
1. The author is holy and true (Revelation 3:7, 14). 2. The instruments were led by the immediate direction of the Holy Ghost (2 Peter 1:21). 3. The matter of this Word is an everlasting truth; the law an eternal rule of righteousness as ancient as God Himself; the gospel an everlasting gospel, containing promises of eternal truth, etc. 4. The form of it, which is the conformity of it with God Himself, maketh it appear that if God be faithful this His Word must needs also be so; in that it resembleth Him in His omnipotency, for this power and arm of God never returneth in vain but doth all the work of it. In His wisdom giving most perfect and sure directions, resolving all doubtful cases, and making wise unto salvation. In His purity and perfection being an undefiled and perfect law. In His omniscience it searcheth the heart, discovereth the thoughts, divideth between the marrow and bone (Hebrews 4:12). In His judgment acquitting believers, to whom it is a sweet savour of life to life; condemning infidels both here and much more at the last day (John 12:48). In His truth and verity as here, and Colossians 1:5, it is called the word of truth. 5. The ends shew the certainty and faithfulness of it, it being the only means of regeneration (1 Peter 1:21), of begetting faith, (Romans 10), and, consequently, both of freeing men from hell and of assuring them of that freedom; the only word that can supply sound and firm consolation, yea settled and assured comfort unto distressed consciences, none of which ends could it ever attain if itself were unsound and uncertain. II. NOW AS IT CARRIETH WITH IT ALL THESE GROUNDS, SO ARE THERE A NUMBER WITHOUT IT MORE whereby we may confirm the same truth, as — 1. It is the foundation of the Church (Ephesians 2:20), against which if hell gates could ever prevail the Church were utterly sunk. 2. Hereunto hath the Lord tied His Church, as to an infallible direction, to the law, and to the testimony, without which there is nothing but error and wandering; ye err not knowing the Scriptures. 3. This truth hath been above all other oppugned by Satan, heretics, tyrants, yet never a whir of it was ever diminished; Solomon's books may be lost, but not these of the true Solomon, Jesus Christ. 4. This Word hath been so certainly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could never be shaken out by any kind of most exquisite torture and torment. (T. Taylor, D. D.)
1. If it be so faithful a Word every man must attend unto it (2 Peter 1:19); we have a surer word, to which ye do well that ye attend. 2. To lay up this Word surely, as being the sure evidence of thy salvation, and of thy heavenly inheritance among the saints. Men lock up their evidences or conveyances of land in sure and safe places, delight often to read them, suffer no man to cousen them of them, whatsoever casualty come these are by all means possible safeguarded, and shall any man carelessly neglect such an evidence as this is, without which he hath no assurance of salvation, nor the tenure (out of his idle conceit) of one foot in heaven; a lame man, if he hold not his staff, falleth; and whosoever loseth his part in the Word loseth his part in heaven. 3. Here is a ground of thankfulness, in that the Lord hath not only vouchsafed us life and glory and immortality when we were dead, and when nothing could be added to our misery; but hath also given us such a constant guide and direction thereunto. Now what can we do less than in way of thankfulness(1) Yield up ourselves to be directed by this faithful Word.(2) Believe it in whatsoever it commandeth, threateneth, or promiseth, in that it is such a faithful Word; and hereby we set also our seal unto it.(3) Constantly cleave unto it in life and in death, and not to be so foolish as to be soon removed to another gospel, nor so fickle as children, to be carried about with every wind of doctrine, but hold fast such a stable truth, so full of direction in all the life, and so full of comfort at the time of death; for it is as a fast and faithful friend, tried in time of adversity, standing closest to a man in his greatest necessity. (T. Taylor, D. D.)
(T. Champness.)
2. As this doctrine implieth teachers, so doth it also learners and scholars. Teaching us that we must all of us become learners of this Word and doctrine, for so long as there is doctrine and teaching on God's part so must there be an hearkening and learning on ours, and the rather, both because that which is said of all knowledge, that it is infinite, is much more true of this, for God's commandments are exceeding large, as also seeing in this school we are to become not only more learned but better men. 3. In that the apostle calleth that here wholesome doctrine, which in the words before he called a faithful Word, and fitted for doctrine. Note that the men of God, when they fell into speech of the Word of God, they spoke not slightly of it and away, but were hardly drawn from it without leaving behind them some notable eulogy or other upon it (Romans 1:16): the gospel the power of God to salvation (John 6:68). Peter saith not, Master, Thou hast the word of God, but Thou hast the words of eternal life; and what a number of glorious things are ascribed unto it (Hebrews 4:12). Hence according to their several occasions are all those excellent epithets ascribed unto it through the Scriptures, some of the penmen looking at the author, some at the matter, some to the qualities, some to the effects, and accordingly invest it with titles well beseeming it. 4. Whereas the apostle is not contented that the minister should teach but exhort also; it teacheth ministers to labour for this gift whereby an edge is set upon their doctrine, and wherewith as with a goad they prick on the affections of those that are under the yoke of Christ. A difficult thing it is, for teaching is an easy task in comparison of it, and yet so necessary as that all the ministerial work is called by this name (Acts 13:15). 5. Whereas the apostle addeth that exhortation must go with wholesome doctrine, we note that then is exhortation powerful and profitable, when it is firmly grounded upon sound and wholesome doctrine. (T. Taylor, D. D.)
1. Words without sincerity are "vain." 2. Great attention may be paid to the letter of the law, while its spirit is violated — "they of the circumcision." 3. The distinction between good and bad preachers — the former live to preach, while the latter preach to live. II. HINDRANCES IN THE CHURCH MUST BE REMOVED. "Whose mouths must be stopped." 1. Discipline must be exercised in love. 2. The prosperity of the Church of God must be considered before that of individuals. 3. Every age has its own obstructions to the truth — intemperance, covetousness, selfishness, the chief hindrances of the present. III. COMMUNITIES ARE AFFECTED BY THE CONDUCT OF INDIVIDUALS. The characters of men are transferred to their country; here the Cretians became a byword. So, drunken Englishmen abroad, compromise the character of their fellow countrymen. Four vices — 1. Untruthfulness. 2. Passion — "evil beasts." 3. Sensuality. 4. Slothfulness. (F. Wagstaff.)
1. It is just with God to give up those to errors and delusion that receive not the truth in the love of it, for wheresoever it is received in love obedience cannot but be yielded unto it. 2. The nature of sin is ever to be excusing itself, and is loath to be crossed, although never so justly, but studieth how to defend itself as long as it can, even by wresting the Scriptures, and by taking up one error for the maintenance of another. 3. The tenor of Scripture joineth these two together (2 Peter 2:1, 10, 12; Acts 13:8, 10 3John 9). II. PREACHERS WHO THEMSELVES ARE DISOBEDIENT UNTO THE WORD, FOR MOST PART BECOME IN THEIR MINISTRY NO BETTER THAN VAIN TALKERS. 1. In regard of themselves, being vain glorious persons, affect applause rather than godly edifying, which is a most vain thing. 2. In respect of their labour, which is all in vain, never attaining the end and right scope of the preaching of the gospel unto salvation; for he that soweth vanity what else can he look to reap? 3. In regard of the hearers, who also spend their pains in vain: they hear a great noise and pomp of words, and a glorious show of human wisdom, which may wrap the simple into admiration, but they are left without reformation; their ear is perhaps a little tickled, but their hearts remain untouched; neither are their souls soundly instructed nor fed with knowledge, but they go away as wise as they came.These Paul calleth vain talkers and vain janglers (1 Timothy 1:6), and again, profane and vain babblers, and that justly. 1. Because their puffed discourses proceed from the profanity of their hearts. 2. They are as strange fire from the Lord's altar, opposed to that which the Lord hath sanctified to the salvation of His people. 3. They are so far from the edifying of the Church that they cause men to increase unto more ungodliness and profaneness. III. HOW DID THESE FALSE TEACHERS DECEIVE MEN'S MINDS? 1. By suppressing the truth; for by their vain jangling and speaking, liker poets, philosophers, historians, than prophets, apostles, or any successors of theirs, they made a cleanly conveyance of the light from the people, and, withholding the truth and light, they led them from Christ, from the right knowledge of the Scriptures, from sound godliness and religion in judgment and practice, and so they remained as dark in their understanding, as erroneous in their judgments, as froward in their affections, and as wicked in their lives as ever before. 2. By flattery; for they would not deal directly against the sins of the age, as godly ministers do, but deceitfully, that they might not displease; herein imitating Satan himself, who was wont of old to answer in riddles, as he answered Cresus, that if he would transport himself over the river Halys he should overthrow a most mighty kingdom, namely, his own. But Micaiah will not deceive nor flatter with Ahab, although it stand upon his life. 3. By letting men see their estate in false glasses, so as they never see the truth of it, for people taught by fables and novelties think, and are borne in hand, that they are in heaven's highway; their souls are brought on sleep, and coming from such frothy discourses, they sit down and please themselves in that they have done their task required, especially if they can bring home a jest or some witty sentence, when perhaps they scarce heard a word of Christ, of their justification, of their mortification, or of their glory. 4. By placing religion in bodily exercises, not in matters of spirit and truth (Colossians 2:20); thus did the Pharisees in their times, the Papists in these, and whosoever urge the decrees of men more than the commandments of God. IV. BUT WHOSE MINDS ARE DECEIVED. 1. First their own and then others, for they are blind leaders of the blind, deceiving, and being deceived, and although our apostle expresseth not here who they be that are deceived, yet elsewhere he doth, as Romans 16:18, "they deceive the hearts of the simple," and 2 Timothy 3:6, "they lead captive simple women," and 2 Peter 2:14, "they beguile unstable souls," whence we see that ignorant, inconstant, and unsettled souls, which hand over head receive any doctrine without examination or trial, whose simplicity disableth them to judge between truth and falsehood, and whose levity makes them like shaken reeds, these are the carouses on which such vultures do seize. (T. Taylor, D. D.)
1. The example of Christ must be our precedent, who most bodily and freely vindicated the law from the corrupt glosses and expositions of the Pharisees, and that in His first sermon. 2. In regard of the particular members of the Church, that they may be preserved in soundness from starting away and forsaking of the truth. And this is made one end of the precept; the madness of the false apostles must be made manifest, that they may prevail no longer. 3. In regard of the false teachers themselves; fools, saith Solomon, must be answered, lest they be wise in their own conceit; neither shall the labour be wholly lost upon them, for it shall be a means either to convert them and bring them to the knowledge of the truth, or else so to convince them as they shall be made excuseless. And further, the Church must strengthen every minister's hands in this contending for the faith, and so manifest herself to be the ground and pillar of truth, which is committed to her trust and safe keeping, against all gainsayers. This ministerial duty requireth a great measure of knowledge, and a man furnished with gifts of variety of reading and soundness of judgment.(1) He must be well read and skilful in the Scriptures, that by them in the first place he may be able to shut the mouth of the adversary.(2) To all this knowledge is required a sound judgment, that he may be able to infer good and necessary consequence upon the granting of the truth he standeth for, and on the contrary, the absurdities and inconveniences which necessarily follow his adversaries' false positions. (T. Taylor, D. D.)
(W. Graham, D. D.)
(H. R. Reynolds, D. D.)
(H. R. Reynolds, D. D.)
II. HOW SHOULD WE WHO WOULD BE REPUTED GOD'S CHILDREN ABHOR THAT PRACTICE, which even the sons of men are ashamed of? Shall the sparkles of natural light make the natural conscience of a heathen, and graceless man accuse him of this sin; and shall not the clear light of grace force the conscience of professed Christians to reprove them? Is it justly reputed a disgrace to common men, to be taken with a lie, how disgraceful should it be to Christian men? Shall the heathen profess truth to resemble God so expressly, as that it is His dear and only daughter, and shall Christians who find in the Scriptures the whole image of God, styled by the title, and comprehended under the name of truth, in their practice scarce express it as a part of that image? 1. Every lie is hurtful whether in jest or earnest, for evil or for good, because it is an enemy to truth, and against the ninth commandment. 2. For jesting or sporting lies, the threatening is general (Psalm 5:6), untruths may not be spoken although they be not thought. And many of the heathen themselves saw the silliness and folly of this shift; we read of the Lacedemonians, that they would not suffer their laws to be gainsaid in jest, and yet the law of the Lord may be controlled, and gainsaid in jest of Christians. When Thespis, the first stage player, was asked if he were not ashamed to utter so many lies in such a worthy audience, he answered, he did it in sport. But wise Solon replied, If we approve and commend this sport we shall find it in earnest in our contracts and affairs; and even so by God's just judgment it befalls Christians, who, using to lie in sport, got an habit of lying in earnest, and by his jesting lies, raiseth a suspicion of his words, that he cannot be believed, be he never in such earnest. 3. For officious lies, so called, there can be no such, because in every lie some office or duty is violated. But they hurt no man; yes, if they hurt not another, they hurt a man's self many ways; again, if they hurt not the parties for whom, yet they hurt the parties to whom they are told, who are abused, and urged to believe a lie, and were not this, yet they hurt and prejudice the truth which ought to prevail. But the end of them is good, Yea, but that which is evil in the nature and constitution may never be admitted, let the end be never so good which is pretended. The least evil may not be committed for the greatest good; to help man we may not hurt God. Nay, we may not tell the least lie for God's greatest glory, and much less for man's good (Job 13:9, 10). But they be not against charity. Yes, for charity rejoiceth in truth, and if they were not, yet are they directly against piety, which two loving friends may admit no divorce. III. AND TO HELP OURSELVES IN THIS DUTY MEDITATE ON THESE REASONS. 1. All falsehood and lies are directly against God Himself, who is truth itself; so as by them a man becometh most unlike unto God, and most like to the devil, who is the father and first founder of them. 2. That therefore the liar casteth himself into the gulf of God's displeasure, seeing as He hateth all the works of the devil, so hath He testified special hatred against this. A lying tongue is one of the six things which the Lord hateth, and is abomination unto Him (Proverbs 12:22), and therefore doth with them as we do with the things we abhor; either removeth them out of sight by barring them out of heaven, or destroyeth them (Psalm 5:6). 3. That although that be the greatest plague to have the face of God set against them here, and to be cast from out of His face and blessed presence of joy hereafter, yet there are other inferior evils not to be contemned which wait at the heels of this sin.(1) That it maketh the sinners of this suit justly hateful even unto men, as those who are the main enemies unto human society, which is upheld by truth and faithfulness.(2) Such deceitful and fraudulent persons are occasions of the multiplication of oaths and perjuries among men, for which the land mourneth.(3) In themselves it argueth the want of God's Spirit in their hearts, who, being the Spirit of truth and light, cannot abide to dwell in a heart that is pleased and delighted with nothing more than darkness and falsehood.(4) They lose justly their own voice and credit, and are worthy not to be believed when they speak truth; and men must deal with them as with their father the devil, whose works they accustom themselves unto, suspect even the truth from them, and not receive any as from them. (T. Taylor, D. D.)
(W. Graham, D. D.)
2. By giving up themselves to be led with sensuality as brute beasts (2 Peter 2:12). This naturally arises out of the former; for when men are deprived of understanding, judgment, reason, as every natural man is in the things of God, they must needs be led by other guides, of lusts, appetite, sense, and sight, even as the beasts are. 3. By the practice of many beastly and brutish properties. For what properties have unregenerate men, which are not more beseeming evil and hurtful beasts than men?(1) If we consider the respect between God and him his heart knoweth no subjection; but as was said once of Israel, he is as an unruly heifer, he knoweth no yoke, acknowledgeth no master, lifteth up his heel against his feeder, and careth not for the owner of his fat pasture.(2) If we consider natural men in themselves, no beast is so unclean and foul as they whose filthy hearts are fit for nothing, but to be stinking cages and dens for filthy birds and beasts, wholly bespotted as the leopards (Jeremiah 13:23), swinish men, wallowing in the dirt and mire of sinful pleasures, and revolting from every good way as dogs to their vomits; for so the apostle termed such Jews as revolted from Christianity to circumcision, beware of dogs.(3) Consider them in respect of their neighbour, no evil beast is so cruel and venomous as they; in regard of the former the Scriptures ascribe the property of the devil himself unto them, calling them ramping and roaring lions, such as David and Christ Himself had to do withal (Psalm 22:13) such a one was Nero whom Paul had to do withal (2 Timothy 4:17). And for their savageness and greediness they are called dogs and wolves (Zephaniah 3:3). And for subtlety and craft to hurt they are termed foxes (Luke 13:32). In regard of the latter, namely, their poison and venom, Christ calleth them serpents and generation of vipers; their tongues are like stings, sharpened against good men, and the poison of adders and asps is under their lips (Psalm 140:3), hence doth the Lord threaten most cruel and inevitable enemies under such speeches (Jeremiah 8:17). Whereby he would describe and signify the implacable and virulent malice and rage of the Chaldeans. Now man being above all other born a sociable creature, and to live in society with God and men in the family, Church, and commonwealth, hath by his hostility against God, and enmity against man, after a sort put off the nature of man, and by such degenerating of good right hath lost even the name of man also. (T. Taylor, D. D.)
(T. Taylor, D. D.)
1. That the disciples themselves, sent from the side of Christ, must make account to be hated of all men for His name's sake. 2. That although they see no great comfort or fruit of their works with men, yet their work is with the Lord. 3. That the Lord Jesus, foretelling His death at Jerusalem, yet went forward, and would not pity Himself for all Peter's friendly counsel, but pitied His flock, His body, His Church, more than Himself: a worthy example for the practice of all His ministers. (T. Taylor, D. D.)
(H. R. Reynolds, D. D.)
(T. Taylor, D. D.)
II. CHRISTIAN REPROOF SHOULD BE THOROUGH AND EFFECTIVE. A cutting rebuke need not be unkind. Sarcasm, satire, scorn — these are unbecoming a Christian teacher. Soft words break hard hearts; warmth melts, while coldness freezes. III. CHRISTIAN REPROOF SHOULD BE FOR THE SINNER'S GOOD — "That they may be sound in the faith." Wrong motives: — 1. To save appearances. 2. To maintain dignity. 3. To gratify revenge.Right motives: — 1. To save the purity of the Church. 2. To prevent the spread of contagion. 3. To restore to spiritual life and privilege. (F. Wagstaff.)
(T. Taylor, D. D.)
(W. R. Burkitt, M. A.)
(1) (2) (3) (F. Wagstaff.)
1. Because they directly opposed themselves as the overthrowers of the whole doctrine of the gospel and the merit of Christ. 2. They were persuaded under most strong pretences, for they came as from God's own mouth, and from His own people, from such as were born under the law, so as they were urged as things of surest ground and strongest authority from God Himself and His greatest prophet Moses. II. BUT WHAT WERE THESE FABLES? 1. Under this head may be comprehended all the false glosses and false interpretations of the law of Moses, urging the external and literal, but not the internal and spiritual meaning of the law; for which corruption Christ challengeth the Jewish teachers (Matthew 5; Matthew 6; Matthew 7). 2. All their fabulous invention in their Talmud, such as that concerning the coming of the Messiah, and the great feast at His coming; and of the fruitfulness of the earth, which at that time shall bring forth instead of ears of corn, loaves of bread; and a number such, of which St. Paul saith, they are for number infinite, and for use unprofitable. 3. But the context in the verse following pointeth us to expound them of some other than these, namely, of all those doctrines of the Jews which conceived the legal and ceremonial observation of days, meats, drinks, garments, washings, persons and peoples: for the Jews taught that the same difference remained to be obtained still, as Moses from the Lord commanded it; so as yet some meats were common and some clean; some days were more holy than others; so garments and persons much more lay open to legal pollution by issues, touchings, etc., whereas the appearing of Christ procured final freedom from all such impurity, so as, according to Peter's vision (Acts 10), no man, no thing is to be called polluted or unclean. III. BUT WHY DOTH THE APOSTLE CALL SUCH DOCTRINES FABLES seeing — 1. They were from God. 2. Necessarily imposed upon God's own people in pain of death and cutting off from His people in case of contempt, yea or omission. 3. They included in them that evangelical truth whereby both they and we are saved.Yet for all this he termeth them so. 1. Because even these legal constitutions of God Himself, when they were at the best, were but actual apologies, or shadows of things to come, carrying a show or figure of truth, but not the body, nor the truth itself: to the same effect, saith Paul (Galatians 4:24), that they were allegories; that is, being the things that they were, signified the things that they were not. 2. Because those constitutions, although they had their times and seasons, yet now were they dated: and now to teach or urge them was as vain, as void of ground out of Scripture, as void of profit, as void of truth, as if they had taught the most vain, fictious, and unprofitable falsehoods that men could possibly devise. (T. Taylor, D. D.)
2. Practise so much of it as thou knowest, and the more thou practise, the more thou knowest, and the more thou knowest thus, the more thou lovest, and the surer dost thou bind it upon thyself; and this is the surest hold (John 7:17), when as in religion, faith and good conscience are joined together, for such as thy conscience is, such shalt thou be found in religion; without which, hear every hour a sermon, read over the Bible as often as he did, who gloried that he had read the text and gloss also fourteen times over, all this knowledge will not lift thee up to heaven. 3. Call no ground of this Divine truth into question, suspect not that which thou canst not reach, but accuse thine own weakness and ignorance: our first parents yielding at the first onset of Satan to call into question the truth of God, were turned away from all that image of God which stood in truth and holiness. 4. Beware of indifference in God's matters; many think it good wisdom and policy to be on the yielding hand, and as wax fit to take all forms and the print of any religion; but the truth is, that such persons as are not rooted and stablished in the truth, when winds and storms arise, or the evil day approach, they shall not be able to stand; but as they have been long tottering, so their fall shall be great. (T. Taylor, D. D.)
2. The outward world is to men according to this difference. I. The morally PURE in relation to all things. 1. In relation to appearance. A good man is neither given to suspicion nor censoriousness; he sees some good in all men. 2. In relation to influence. A good man, like the bee, can extract honey from the bitterest plant; or, like the AEolian harp, can turn the shrieking wind into music. 3. In relation to appropriation. A corrupt soul appropriates, even from the most strengthening and refreshing means of spiritual improvement, that which weakens and destroys. II. The morally DEFILED in relation to all things. 1. The sphere of the defilement. 2. The cause of the defilement. 3. The hideousness of the defilement. (D. Thomas, D. D.)
I. The principle that St. Paul has here laid down is, THAT EACH MAN IS THE CREATOR OF HIS OWN WORLD; he walks in a universe of his own creation. As the free air is to one out of health the cause of cold and diseased lungs, so to the healthy man it is a source of greater vigour. The rotten fruit is sweet to the worm, but nauseous to the palate of man. It is the same air and the same fruit acting differently upon different beings. To different men a different world — to one all pollution — to another all purity. To the noble all things are noble, to the mean all things are contemptible. In its strictest sense, the creation of a new man is the creation of a new universe. Conceive an eye so constructed as that the planets and all within them should be minutely seen, and all that is near should be dim and invisible like things seen through a telescope, or as we see through a magnifying glass the plumage of the butterfly, and the bloom upon the peach; then it is manifestly clear that we have called into existence actually a new creation, and not new objects. The mind's eye creates a world for itself. Again, the visible world presents a different aspect to each individual man. One man sees in that noble river an emblem of eternity; he closes his lips and feels that God is there. Another sees nothing in it but a very convenient road for transporting his spices, silks, and merchandise. To one this world appears useful, to another beautiful. Whence comes the difference? From the soul within us. It can make of this world a vast chaos — "a mighty maze without a plan"; or a mere machine — a collection of lifeless forces; or it can make it the living vesture of God, the tissue through which He can become visible to us. In the spirit in which we look on it the world is an arena for mere self-advancement, or a place for noble deeds, in which self is forgotten, and God is all. Observe, this effect is traceable even in that produced by our different and changeful moods. We make and unmake a world more than once in the space of a single day. In trifling moods all seems trivial. In serious moods all seems solemn. II. THERE ARE TWO WAYS IN WHICH THIS PRINCIPLE IS TRUE. 1. To the pure, all things and all persons are pure, because their purity makes all seem pure. There are some who go through life complaining of this world; they say they have found nothing but treachery and deceit; the poor are ungrateful, and the rich are selfish, yet we do not find such the best men. Experience tells us that each man most keenly and unerringly detects in others the vice with which he is most familiar himself. Persons seem to each man what he is himself. One who suspects hypocrisy in the world is rarely transparent; the man constantly on the watch for cheating is generally dishonest; he who suspects impurity is prurient. This is the principle to which Christ alludes when He says, "Give alms of such things as ye have; and behold all things are clean unto you." Once more, to the pure all things are pure, as well as all persons. That which is natural lies not in things, but in the minds of men. There is a difference between prudery and modesty. Prudery detects wrong where no wrong is; the wrong lies in the thoughts, and not in the objects. There is something of over-sensitiveness and over-delicacy which shows not innocence, but an inflammable imagination. And men of the world cannot understand that those subjects and thoughts which to them are full of torture, can be harmless, suggesting nothing evil to the pure in heart. Here, however, beware! No sentence of Scripture is more frequently in the lips of persons who permit themselves much license, than the text, "To the pure, all things are pure." Yes, all things natural, but not artificial — scenes which pamper the tastes, which excite the senses. Innocence feels healthily. To it all nature is pure. But, just as the dove trembles at the approach of the hawk, and the young calf shudders at the lion never seen before, so innocence shrinks instinctively from what is wrong by the same Divine instinct. If that which is wrong seems pure, then the heart is not pure but vitiated. To the right minded all that is right in the course of this world seems pure. 2. Again, to the pure, all things not only seem pure, but are really so because they are made such.(1) As regards persons. It is a marvellous thing to see how a pure and innocent heart purifies all that it approaches. The most ferocious natures are soothed and tamed by innocence. And so with human beings, there is a delicacy so pure, that vicious men in its presence become almost pure; all of purity which is in them is brought out; like attaches itself to like. The pure heart becomes a centre of attraction, round which similar atoms gather, and from which dissimilar ones are repelled. A corrupt heart elicits in an hour all that is bad in us; a spiritual one brings out and draws to itself all that is best and purest. Such was Christ.(2) Lastly, all situations are pure to the pure. According to the world, some professions are reckoned honourable, and some dishonourable. Men judge according to a standard merely conventional, and not by that of moral rectitude. Yet it was in truth, the men who were in these situations which made them such. In the days of the Redeemer, the publican's occupation was a degraded one, merely because low base men filled that place. But since He was born into the world a poor, labouring man, poverty is noble and dignified, and toil is honourable. To the man who feels that "the king's daughter is all glorious within," no outward situation can seem inglorious or impure. (F. W. Robertson, M. A.)
1. Because by faith every member of the Church layeth hold upon Christ's most absolute purity. 2. The spirit of regeneration hath washed every part, although in part only, nor so clean as it shall be, yet so as that perfect purity is sealed and assured to the soul by it. 3. The Lord doth account every such believer pure even for the present, and imputeth never a spot unto them, but reputeth in His Christ all fair. 4. Hath promised them that for time to come they shall become so absolutely clean as though they had never been defiled. II. HOW ALL THINGS ARE PURE OR IMPURE. 1. Seeing all things were pure in their creation, we may herein, as in a glass, behold the purity of God in all His creatures, admiring that goodness of His which bewrayed itself even in the meanest of them; yea, provoking ourselves to love, reverence and fear before Him, the image of whose goodness shineth out not only in angels and men, but even in the silly worm and fly, yea in the lifeless creatures themselves. And further, hence we may gather our own duty towards the creatures, namely — (1) (2) (3) 2. Consider our misery, and the woeful fruit of our sin, which hath debarred us from all comfort in heaven and earth, from God or any of His creatures. The sweetest sins would carry a bitter taste, if we would but remember what sweet comfort of the creatures we have forfeited for them. 3. The restitution of us to our former right is only from our Lord Jesus Christ, and our first right is recovered to us in this manner. First, as we were at odds with the Creator, and consequently with the creature, even so first we are reconciled unto God through Christ, and then to the creatures; for when Christ (who is our peace) hath wrought our peace with God, He bringeth back our peace, both the inward peace of our own consciences, which before could do nothing but accuse and terrify, as also peace with others, friends and enemies, yea even with the beast of the field, and stone in the wall, and everything striketh a covenant of peace with him who hath entered into league with the Creator of it. II any man, then, would have any right in any creature he useth, he must not hold it by the broken title in the first Adam, but by a recovered and new purchase in the second Adam, who is the Lord of glory, blessed forever. III. HOW ALL THINGS ARE PURE TO THE PURE. That we may rightly and properly conceive the apostle's meaning, we must know — 1. That the universal particle "all things" admitteth restraint, and may not be extended beyond the apostle's intendment, who speaketh only of such things as are not forbidden by the law of God, or nature; or rather only of things of an indifferent nature, which in themselves are neither commanded nor forbidden, and neither good nor evil in their substance and nature, but are to be used or not used according to the circumstances and occasions of them; such things as these are meat, drink, apparel, recreation, sleep, marriage, single life, riches, poverty, bondage, freedom, etc. And it may not seem strange thus to restrain this general proposition, seeing we have it thus limited in sundry other places (1 Corinthians 6:4). "All things are lawful, but not profitable" (1 Corinthians 10:23). "All things are lawful for me, but not expedient" (Romans 14:20). "All things indeed ere pure, but destroy not for meats," etc. 2. By pure is meant nothing else but that all such things are free now to be used in good conscience, without scruple, by means of our Christian liberty. 3. In that he addeth "to the pure," he showeth how we come to have title in this liberty, even by becoming believers and getting our hearts purified by faith. In one word, all indifferent things are pure, and free to be used of the pure and believing person, with this one condition; so they be purely and rightly used. (T. Taylor, D. D.)
II. ILLUSTRATE THE SENTIMENT. 1. On a believing mind the doctrines of Christ will have a sanctifying effect, and the contrary on an unbelieving mind. 2. On a believing mind precepts and even threatenings produce a salutary effect. 3. Mercies and judgments humble, melt, and soften some, but harden others. 4. The evils which occur amongst men, differently influence different characters. 5. The treatment received from men brings out the state of the heart. (A. Fuller.)
(W. M. Statham, M. A.)
I. From the fact that these decisions can be correct in no other cases but those in which Divine truth is fully understood. II. That the decisions of conscience are not always in accordance with the truth is evident from the fact that sinners are pot always convinced of sin. III. This position is also sustained by the fact that the agency of the Holy Spirit is requisite to convince the world of sin. IV. The faithlessness of conscience is apparent in the fact that hypocrites have not always an appalling sense of their hypocrisy. V. This view of the subject is strengthened by the fact that even Christians do not always detect their own sins. VI. This doctrine is evident from the fact that there is no command in the Scriptures to follow the dictates of conscience. VII. And while there is no direction to follow the dictates of conscience, it is true that the Scriptures designate different consciences, and perhaps different states of the same conscience, by different and directly opposite terms. VIII. This view of the subject is confirmed by the fact that the way to ruin seems to be the way of peace and eternal life. This is a very common and perhaps a general trait of the human family. The light that is in them by nature is darkness. They discern not the way in which they should go.Lessons: — From this subject I infer — I. That God has placed no rule of duty within ourselves. Our reason was never designed to be our guide in spiritual things. Its only office is to understand the things which God has revealed in His Word, and in all cases reverently to bow to His authority. So long as its eyes are not opened by the power of the Holy Spirit, the understanding is in deplorable darkness. And even if it were capable of discerning all the principles of duty, its office is to gather them from the Word of God. II. The subject teaches us that to live conscientiously is not in all cases to live godly. Conscience in its decisions has respect to some principles of life. These principles may be the fruit of our own reason. In this case, the decision will approach no nearer to truth than the principles are according to which the decision is made. Or it may decide according to the maxims of duty which it has learned from others. In this instance, as in the former, its decisions can claim no higher authority or greater correctness than the maxims according to which they are made. Or, if even the Scriptures be the rule according to which the decisions are made, then it will follow that the decisions themselves must be affected by the blindness of the understanding and by the weakness of conscience itself. And hence, to live conscientiously may vary widely from living accordingly to the commands of God. III. The subject teaches what estimate to set on professions of acting conscientiously. IV. The subject suggests the importance of praying for the purification of our conscience. V. The subject suggests that our condition is very deplorable. We are exceedingly inclined to rely on our understandings to discover the way of life, and on the testimony of our consciences that we are walking in it. But not only are our natural understandings too blind to discover it, but our consciences are exceedingly apt falsely to decide that we are walking in it, even while we are wandering in darkness. Thus we are liable to think we are something when we are nothing. The way which we take may seem right unto us, but the end thereof are the ways of death. (J. Foot, D. D.)
I. We have here a GOOD ARGUMENT OF THE DIVINITY OF SCRIPTURE, in that it can, and doth (as God Himself) enter upon, and judge the thoughts of men; and of men themselves (not as men) from things without, but from things within, even according to their cleanness or uncleanness before God. From this argument the apostle proverb the same thing (Hebrews 4:12). II. We learn further, WHAT IS THE ESTATE OF A MAN UNREGENERATE, whom the apostle setteth out thus. 1. He is one that is unclean. 2. An unbeliever. 3. One to whom nothing is pure. 4. His mind. 5. His conscience is polluted.In all which respects he is a most odious person, in whom is nothing but filthiness of flesh and spirit, the which the pure eyes of the Lord cannot abide. III. BEFORE THIS NATURAL UNCLEANNESS BE PURGED EVERYTHING IS UNCLEAN UNTO A MAN; the unbeliever tainteth everything that he toucheth; nothing within him, nothing without him, which is not polluted, although not in his own nature, yet unto him and in his use. Let a natural man turn him to any action, word, or thought, all of them, not excepting the best, are against God, because they proceed from unclean minds and consciences. 1. His actions spiritual, even his best services, as praying, hearing, reading, receiving the sacraments, alms, all these being the sacrifices of the wicked, are abomination unto the Lord, who first looketh to the person, and then to the gift, who if he turn his ear from hearing the law, even his prayer is abominable; if he choose his own ways, let him kill a bullock for sacrifice, it is all one as if he slew a man; if he be a polluted person that toucheth any of these holy things, shall they not be unclean? Yes, surely, the most Divine ordinances are turned to him to sin; for the Lord first requireth pure parts, and then pure actions (Ezekiel 36:26). 2. His civil actions, his honest dealing in the world, his buying, selling, giving, lending, his labour, care, yea, all the duties of his calling, are in and to him no better than sins. 3. His natural actions, as eating, drinking, sleeping, recreation, physic, all are unclean unto him. 4. All God's creatures and human ordinances, as meat, drink, clothes, goods, lands, buildings, marriage, single estate; in a word, "the whole way of the wicked is abomination to the Lord" (Proverbs 15:9). All these are witnesses of his sin and filthiness, all of them are enlargers of his woe and damnation, because he wanteth faith to lay hold on the Lord Jesus, whereby the just do live, have their heart purified, and so are made lords over the creatures. (T. Taylor, D. D.)
(H. R. Reynolds, D. D.)
(Old Curiosity Shop.)
II. Conventional Christians are PRACTICAL ATHEISTS. 1. They deny God's authority in everyday life; ignore the claims He has upon their existence, powers, possessions. 2. They deny His teaching, He teaches that spiritual interests are supreme. They declare in their daily life that temporal interest are paramount. He teaches that no man should live to himself, but should be inspired by that benevolence that will promote the common weal. But they practically declare that self-interests are supreme, that every man should work for himself, regardless of the common good. He teaches to honour all men on account of what they are. They declare that those only are to be honoured who are endowed with wealth, and move in the pageantry of worldly pomp and power. (Homilist.)
II. HYPOCRISY IS OFFENSIVE EVEN TO THE UNGODLY. III. HYPOCRISY IS PRACTICAL DISOBEDIENCE. The law is first for the spirit, then the letter: for the life through the heart. IV. HYPOCRISY UNIVERSALLY CONDEMNED. Though in appearance full of "good works," the hypocrite is condemned as destitute of any. (F. Wagstaff.)
1. In regard of His own glory, that His holiness might appear in the daily discovering of them and purging His Church; for he cannot abide that hypocrites should go in the tale and account of His children. But one time or other, one way or other, will be sanctified in all them that come near Him; at which time His. glory also shineth out unto others in their just judgment. 2. In regard of the wicked, that they should the more stumble at the truth by reason of some hypocrites among professors. 3. In regard of the godly, that they should partly be exercised by this means, and partly driven to examine what truth is in them. 4. In respect of the truth itself, which getteth some testimony hence, as Christ on the cross by the very title of His enemies, affirming that He was the King of the Jews. II. THE CHARACTER OF THE HYPOCRITE. 1. The hypocrite is a great professor of religion, and hence cometh to be answerable to his name, in seeming to be, and sustaining the person that he is not. As a clown or knave on a stage playeth the part of a noble, or king, but is well known to be the next remove from a rogue, so these fellows whom the apostle noteth have often in their mouths the name of God and of Christ, the title of the Church, and pretend great knowledge of God and cunning in the Scriptures, and other ecclesiastical writings; yea further, make a great show of faith and pity, and if bare profession would lead to heaven, these could not be the least or last there. And to make this a little more plain, an hypocrite can carry himself so level and even in his course, as no man shall be able outwardly to accuse him, or impute anything unto him, no more than the disciples could accuse Judas, when every man said, "Master, is it I?" but none of them said, Master, is it Judas? 2. The second note is in these words, But indeed they deny him. That is, all the religion of an hypocrite is only in outward profession, separated from the inward sincerity of the heart. All that we have spoken of him is but a lifeless form of godliness, in which the power of it is denied (2 Timothy 3:5). Men may be said to deny a thing three ways. 1. With the tongue. 2. With the heart; thus the atheist denieth God (Psalm 24:1). 3. With the life or actions, which is here properly meant.For ask the tongues and words of these men concerning their courses, all will appear to be fish whole, but ask their lives, and you shall hear their works (which are far more evident witnesses with or against a man, than his words) speak otherwise. Or, grant they do many glorious works to the eye, yet even herein after a sort God is denied, in that they are lame, and, indeed, carcases of good actions, without any soul to quicken them; all is external, and in such works they may be very busy, but spiritually they perform nothing. 3. The third note or character, is in a further degree of the sin, in that they are said, rebellious to God's commandment, and disobedient to the doctrine of God. The Word giveth us to discover two vices in these titular Christians. (1) (2) 4. The fourth note is yet in a further degree of the sin, and goeth near the detection of him; when after long custom in sin, and cracking his conscience checking him, he becomes as a crazy pitcher which is unfit to hold water; so is he reprobate to every good duty; now can he do nothing but rush into sin thick and threefold, and dowse himself over head and ears in impiety. III. THE MISERABLE CONDITION OF THE HYPOCRITE. They are abominable to God, which appeareth both — 1. In their persons. 2. Their actions. 3. Their punishment.For their persons, they are but half Christians, neither hot nor cold, and therefore the Lord cannot digest them, compared to cakes but half baked (Hosea 7:10), and not turned on the other side. Seeing, therefore, they are such as withdraw their best part from God, the soul of God can take no pleasure in them. Their actions, although never so good in themselves, never so specious unto others, yet are abominable unto God. Yea, in their most devout services, they do nothing but (as Ephraim) compass the Lord with lies, and deceit (Hosea 11:12). Their punishment showeth them to be every way abhorred of God; for as men deal with things they hate, so the Lord — 1. Casteth them out of His sight (Job 13:16). The hypocrite shall not come before Him, the workers of lies shall not enter within the walls of that holy city. Yea, sometimes they are cast out of His presence, as Cain was, even out of the visible Church, as they are ever out of the invisible, to show that they shall never be endured hereafter. 2. Destroyeth them; for their destruction from the Lord sleepeth not, but shall surprise them; perhaps while they are in the body, as Ananias and Sapphira, but certainly hereafter. (T. Taylor, D. D.)
1. That hypocrites are generally great professors: they profess great knowledge of God, and great zeal for Him. 2. That to deny God is a very heinous sin, and an abominable wickedness: there is a twofold denial of God; first in words, expressly and openly; secondly, in practice, closely and consequentially; "They profess that they know God; but in words they deny Him." There may be at once a professing of God, and a denial of Him; many a man's practice speaks loud, that there is no God, when he makes a fair confession and profession of Him with his mouth and tongue. 3. That no sorts of persons are so odious to God, and abominable in His sight as those who make a profession of His holy name and truth, but walk contrary in their lives to that profession. (W. Burkitt, M. A.)
(T. Guthrie, D. D.)
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