§40. Colossians.
The distinctive aim is as legible here as elsewhere. It is not Christian experience as in the Epistle to the Philippian saints, nor the blessedness of the saints in the heavenlies in Christ as to those in Ephesus, but the glories of Christ in respect of both earth and heaven, as man and as God. Nor is any notion more contrary to truth than to conceive that to the Ephesians an amplification of this to the Colossians, even if both were admitted to be genuine. That they are in the closest mutual relation is apparent; for the body of Christ is as prominent in the Ephesian letter as is the Head in the Colossian. But for this very reason each has its own special object; and both are of the highest interest and importance, as giving the truth in question fully and without confusion. Why they were severed by the Epistle to the Philippians it is hard to say; for internal considerations point to the writing of the Epistles to the Ephesians and to the Colossians about the same time; whereas that to Philippians has no such link, and while it may have preceded them as Bp. Lightfoot contends, it rather seems from its tone to have been the later of the three.
However this be, which is comparatively immaterial, here we have the complement of the letter to the Ephesians, as it appears evidently written at nearly the same time. Here we learn the fulness of Christ for the saints, Christ in them; as there were revealed the privileges in Christ for the saints and the church. They thus lend one another the most necessary and remarkable help. But they also differ quite as strikingly; for to the Colossians the apostle dwells on Christ our life, even where the word may not be used, and only once (Col. 1:8) speaks of the Spirit; whereas to the Ephesians he unfolds the Holy Spirit's functions as he does nowhere else.
The apostle did not write alone as to the Ephesians, but joins with himself "Timothy the brother to the holy and faithful brethren in Christ that are in Colosse." After the usual wish but curtailed, thanks are here given at once to God the Father of our Lord Jesus Christ, continually praying for them, having heard of their faith and love on account of the hope that is laid up for them in the heavens (1-5), "of which ye heard before in the word of the truth of the gospel which came to you as in all the world, bearing fruit and growing, even as also among you since the day ye heard and rightly knew the grace of God in truth; even as ye learnt from Epaphras our beloved fellow-bondman, who is a faithful servant of Christ for you, that also declared to us your love in [the] Spirit."
The rich unfolding of God's call and inheritance found in Eph. 1:3-14 has no counterpart here, because of the dangers which menaced those addressed. Nor here is it only "for the hope." "For this reason we also, since the day we heard, do not cease praying and begging that ye may be filled with the right knowledge of his will in all wisdom and spiritual understanding, to walk worthily of the Lord unto all well-pleasing, bearing fruit in every good work and growing by the right knowledge of God; strengthened with all strength unto the might of his glory unto all endurance and long-suffering with joy; giving thanks to the Father that made us meet for sharing the portion of the saints in light; who rescued us out of the power of darkness, and translated us into the kingdom of the Son of his love, in whom we have redemption the forgiveness of sins" (9-14).
Before proceeding into the setting forth of the glories of Christ's person that follow, remark that the walk, power, and thankfulness are directly, not of Paul and Timothy that prayed for them, but of the Colossian brethren. Thus then, while present fruit and growth are sought, thanks were to be that the Father qualified "us," not the writer nor those written to only but all Christians, for sharing His presence in the light. The Vulgate, followed by Roman Catholic theologians, etc., is utterly wrong in the perversion "made worthy"; as are most Protestants too in blotting out to faith this actual standing to make it a gradual process.
"Who [Christ] is image of the invisible God, firstborn of all creation, because by (or, in virtue of) him were all things (or, the universe) created that are in the heavens and that are on the earth, the visible and the invisible, whether thrones or lordships or principalities or powers; they all have been created through him and for him; and he is before all and by (or, in virtue of) him all things hold together. And he is the head of the body, who is [the] beginning, firstborn out of the dead, that he in all things might be pre-eminent" (15-18).
"Image" observe, not likeness. The Word was God. Like would be only resembling; "image" represents, as Christ perfectly represented here below the invisible God. "He that hath seen me hath seen the Father," as He said to Philip. So, when born of woman, He was firstborn of all creation. Even Solomon, His type, was by sovereign grace "made" firstborn, though younger than many of David's sons. The glorious reason follows for Christ — because He created all. How conclusive! No matter when born, He was chief of creation. The A. V. is right: the R. V. dangerously wrong in giving "in him were all things created." It expresses not the instrumental means as near the end of the verse, but the intrinsic power by which the work was done, here of universal creation. The mystical idea of the Revisers, for which there is no ground, seems refuted also by the tense which points to historical fact, as distinguished from the abiding continuance of the past act in the latter clause. Besides, it opens the door for universalism in opposition to all truth. Nothing can be clearer than the universality of creation here attributed to our Lord, heavenly and earthly, visible and invisible: they, the whole of them, have been created "through" Him, and not only so but "for" Him as the end in view. And as He existed before all, so does the universe hold together by, or in virtue of, His power.
But a wholly new glory succeeds, on which the church specially depends, and from which she derives her being and character. "And he is the head of the body, the church; who is [the] beginning [which is distinctive here, and not said of Him either when a divine person only, or when the Word became flesh, but only as risen], firstborn out of the dead." He rose the conqueror over sin and death to be the Beginning, and the suited Head of the body, that in all things He might become chief in rank. Anything short would have dishonoured both Him and the Father.
Next comes His work of reconciliation in its future scope for the universe, and in its actual and complete application to the saints, due to the glory of His person. "Because all the fulness was pleased in him to dwell, and through him to reconcile all things to him- (or it-) self, having made peace through the blood of his cross — through him, whether those on the earth or those in the heavens. And you, once alienated as ye were and enemies in the mind by wicked works, yet now he reconciled in the body of his flesh through death, to present you holy and unblemished and unimpeachable before him, if at least ye abide in the faith grounded and steadfast, and not moved away from the hope of the gospel which ye heard, that was preached in all the creation under heaven, of which I Paul became servant. Now I rejoice in the sufferings for you, and fill up that which is behind of the tribulations of Christ in my flesh for his body, which is the church, of which I became servant according to the dispensation (or, stewardship) of God that was given me unto you to complete the word of God: the mystery that had been hidden from the ages and the generations, but now was manifested to his saints, to whom God would make known what [are] the riches of the glory of this mystery among the Gentiles; which is Christ in you the hope of glory, whom we announce, admonishing every man and teaching every man, that we may present every man perfect in Christ whereunto also I labour in conflict, according to his working which worketh in me mightily" (19-29).
Here we have a twofold reconciliation (answering to His twofold personal supremacy over creation as a whole, and of the church), of which last not even His incarnation, however blessed and essential, but His death was the basis; for not till His cross was sin for ever judged before God. Again, the apostle mentions his twofold service, corresponding to Christ's person and reconciling ministry of the gospel in its unrestricted extent, ministry of the church in filling up the blank (left in the word of God) by the revelation of the hidden mystery, or secret unknown in Old Testament times. It here emphasises the Gentiles having part in it, not you in Christ, but "Christ in you, the hope of glory" on high, instead of Christ reigning over the earth, with Israel His centre and all the nations blessed according to the promises and the prophecies. For that the apostle toiled mightily, as he also endured afflictions for the sake of Christ's body, the church (atonement His only, but those afflictions of holy love left for His own to share), that he might present every man full-grown in Christ, of which toil He was not only the object but the power, being Head.
So above man, so opposed to fallen nature, is the truth of Christ, as to involve conflict as well as toil, in such as serve Him. What can one do better than transcribe the apostle's burning words? "For I would have you know what conflict I have for you and those in Laodicea and as many as have not seen my face in flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full assurance of understanding unto right knowledge of the mystery of God, in which are the treasures of wisdom and of knowledge hidden. And this I say that no one may delude you by persuasive speech. For though in the flesh I am absent, yet in the spirit I am with you, rejoicing and seeing your order and the firmness of your faith in Christ. As therefore ye received Christ Jesus the Lord, walk in him, rooted and being builded up in him, and confirmed in the faith, even as ye were taught, abounding in [it] with thanksgiving. See lest there shall be one that leadeth you astray through philosophy and vain deceit according to the tradition of men, according to the elements of the world and not according to Christ. For in him dwelleth all the fulness of the Godhead bodily; and ye are filled full (or, complete) in Him, who is the head of all principality and power; in whom also ye were circumcised with circumcision not done by hand, in the putting off of the body of the flesh, in the circumcision of Christ; buried together with him in baptism, in which ye were also raised together, through faith in the working of God that raised him out of the dead. And you being dead in the offences and the uncircumcision of your flesh, he quickened you together with him, having forgiven us all the offences, having blotted out the handwriting in ordinances that was against us which was contrary to us, and hath taken it out of the way by nailing it to the cross; having stripped he made show of the principalities and powers, openly triumphing over them by it. Let none therefore judge you in eating or in drinking, or in respect of feasts, or new-moon, or sabbaths, which are a shadow of the things to come; but the body [is] of Christ. Let no one cheat you, in a voluntary humility and worship of the angels, intruding into things which he had not seen, vainly puffed by the mind of his flesh, and not holding fast the head, from whom all the body, being supplied and knit together by the joints and bands, increaseth with the increase of God" (Col. 2:1-19).
None on earth knew as the apostle how all the treasures of wisdom and knowledge are hid in the mystery, or secret, God now reveals in Christ. Philosophy which flatters men's minds was as vain to penetrate and unfold it as the law which condemned his unrighteousness and left God in the dark. Man was thus exposed to worship of the angels, not those who beheld by faith all the fulness of the Godhead dwelling in Christ bodily, and themselves made full in Him Who is the head of all principality and power; and this in virtue of a redemption which gives in Christ the fullest force to the old rite of circumcision and the actual sign of baptism. For the truth goes farther than His death and resurrection, and declares that God quickened ourselves together with Him, having forgiven us all our offences. Hence the reflected light of ancient ordinances, as but shadow, passes away for such as hold fast the Head unfailing in His gracious supply.
Hence he thus applies it: — "If ye died with Christ from the elements of the world, why as alive in the world do ye subject yourselves to ordinances (Handle not, nor taste, nor touch, which things are all for corruption with the using), according to the injunctions and teachings of men: things such as have indeed a show of wisdom in will-worship and humility and unsparingness of the body, not in a certain honour, unto satisfaction of the flesh" (vers. 20-23). But more, "If ye then were raised together with Christ, seek the things above where Christ is sitting at God's right hand: mind the things above, not those on the earth. For ye died, and your life is hidden with Christ in God. When Christ, our life, shall be manifested, then shall ye also be manifested with him in glory" (Col. 3:1-4) The Christian is not only quickened, but quickened and raised together with Christ; and thus he has new life in its highest character. It is hidden because Christ is hidden, hidden with Christ in God. When Christ our life shall be manifested, then shall we too be manifested with Him in glory. How close and blessed is the association!
Practical consistency is doubly pressed. "Put to death then your members that [are] upon the earth, fornication, uncleanness, passion, evil lust, and covetousness, which is idolatry, on account of which things cometh the wrath of God upon the sons of disobedience; among whom ye also walked once when ye lived in these things. But now ye put off also all the things, wrath, anger, malice, blasphemy, shameful speech out of your mouth. Lie not to one another, having put off the old man with his deeds, and having put on the new that is being renewed into knowledge, according to his image that created him; where there can be no Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman, but Christ [is] the all, and in all (5-11). Thus Christ and His work, and our association with Him dead and risen, become the standard of every-day walk for the Christian. Higher there cannot be, if our union with Him on high be added; lower is not acceptable to God Who thus blessed us in Him, but a slight to His grace.
Nor is it only deliverance from the corruption and the violence of the flesh, as we already had from its philosophy and its religion; the positive is not omitted. "Put on then, as elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, long-suffering, forbearing one another and forgiving each other, if any should have a complaint against any; even as Christ forgave you, so also [do] ye. And over all these [put] love, which is the bond of perfectness; and let the peace of Christ rule (or, arbitrate) in your hearts, to which also ye were called in one body, and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing each other, with psalms and hymns, spiritual songs, singing with grace in your hearts to God. And every [thing] whatever ye do in word or in deed, do all things in the name of the Lord Jesus giving thanks to God and [the] Father through him" (12-17). It will be noticed that the peace and the word are Christ's: all here is to exalt Him, and detach from every rival.
Then from ver. 18 follow special relationships on earth, but in the Lord: wives and husbands, children, and fathers; bondmen, and masters; (the first verse of Colossians 4 being strangely dislocated from the close of chapter 3). The Lord, the Lord Christ, is the key-note. He is the masters' Master in heaven.
From ver. 2 is the call to perseverance in prayer and watching with thanksgiving, and prayers for Paul that he might speak the mystery of Christ, to which he attributes his bonds, that he might manifest it as he ought to speak. He exhorts that we walk in wisdom toward those without, redeeming the fit time; and that their speech be always with grace, seasoned with salt. Tychicus and Onesimus would make known to them all about Paul and things at Rome; and the former would report their matters to him. Then follow from ver. 10 the salutations of many fellow-labourers by name, with instructive comments, greeting to the brethren in Laodicea and the assembly in the house of Nymphas, direction as to the Epistle and a companion one, and a charge to Archippus not to be slighted. And as in his early letters, so in this late one, Paul's salutation is with his own hand. He reminds them of his bonds, and prays that grace be with them. It is altogether a needed and noble Epistle.
§ 41. 1 THESSALONIANS.
This Epistle has an interest peculiar to itself, as being the first inspired writing of the apostle. It is addressed to an assembly gathered a short time before by his (with others') labours, fresh in zeal and all due spiritual affections, but necessarily immature in knowledge. This led, it would seem, to the remarkable character of the inscription, "Paul, and Silvanus, and Timotheus, to the assembly of Thessalonians in God the Father and the Lord Jesus Christ." There they are viewed in the closest and highest association, babes in the Father and the Son (1 John 2:24). The workmen used toward them were giving thanks always for them, with mention in their prayers.
Could it be otherwise with those who remembered unceasingly, not their "work" only but its "faith," their "labour of love," their "endurance of hope of our Lord Jesus Christ, before our God and Father"? All the great springs of power wrought in their souls and ways, and this in God's sight: what a testimony, as brethren beloved by God, to their election (1 Thess. 1:1-4), and to the power of the gospel, truly in the Holy Spirit and much assurance, according to the life of those who preached it (ver. 5)! Hence they became imitators of them and of the Cord, having accepted the word in much tribulation with joy of the Holy Spirit, so as to become a model to all the believers in Macedonia and in Achaia (ver. 7). Nay, more: the word of the Lord had sounded out from them, not only in these two Roman provinces, but in every place their faith God-ward had gone forth; "so that we have no need to say anything, for they themselves report concerning us what manner of entering in we had unto you." What a wonder then, or at any time! "And how ye turned unto God from idols to serve a living and true God, and to await his Son from the heavens, whom he raised up from the dead, Jesus the deliverer from the wrath to come" (8-10). Yes, it is the faith, the walk of love and truth, and the hope.
In 1 Thess. 2 the apostle depicts the true workman in guileless suffering and unselfish love, as pleasing God, seeking no glory from men, but gentle as a nurse and faithful as a father, that they should walk worthily of God, "who calleth you unto his own kingdom and glory" (vers. 1-12). "And for this cause also we give thanks to God unceasingly that, having received God's word reported from us, ye accepted, not men's word but even as it is truly, God's word, which also worketh in you that believe." This only brings into living relationship with Him, and keeps there; proved by endurance of suffering for it, as the assemblies in Judea, and the apostles, yea, in the highest degree the Lord Himself, from the envious hatred of the unbelieving Jews on whom is come wrath to the uttermost (13-16). It is true that Satan may hinder, and grace may call us elsewhere; but he presents the Lord's coming as the unfailing joy when all the fruits of love shall, without fail, bloom in His presence Who produced them. "For ye are our glory and joy" (17-20). We all then should look thus to His coming, which more than makes up for every drawback.
From 1 Thess. 3 we learn that as persecution followed the apostle, so it pressed on the young saints in Thessalonica; and Timotheus was sent by him to them, that none might be moved by these afflictions, though he had forewarned of all, and thus the tempter might be foiled (vers. 1-5). But Timotheus on his return filled the apostle with good tidings of their faith and love (6-8), as the apostle attests his joy before God, and prays "our God and Father himself and our Lord Jesus to direct our way unto you; and the Lord make you to increase and abound in love toward one another, and toward all, even as we also toward you, unto the establishment of your hearts unblameable in holiness before our God and Father at the coming of our Lord Jesus with all his saints" (9-13). When He comes with His saints, not before, will be manifested in perfection that holiness which flows from and is maintained by love.
In 1 Thess. 4 the apostle presses purity and love, proper to the disciples of the Lord Jesus, and called for by habits which ignored both. Not only is He the avenger of unclean wrongs, but God gave us His Holy Spirit as power in sanctification (vers. 1-8). So the saints are themselves God-taught to love one another, ambitious of being quiet and doing their own affairs, and working with their own hands in order to a reputable walk and need of nobody. Not till here does the apostle correct the fancy that the dead saints would lose much at the Lord's coming (13-18). The Thessalonians were so absorbed by that hope as to conceive that only those who survived till then would be in its full blessing. Had they overlooked His own death and resurrection? Did they leave out of His triumph Stephen, James (John's brother), and many another fallen asleep, to say nothing of the Old Testament saints? The apostle assures that God will bring with Jesus those put to sleep through Jesus: so mistaken was it that we, the living that remain to His coming, shall anticipate those put to sleep. Then he explains as a new revelation how this is to be effected. "For the Lord himself with a shout, with archangel's voice, and with trump of God, will descend from heaven; and the dead in Christ shall rise first; then we, the living that remain, shall be caught up together with them in clouds to meet the Lord in the air; and so shall we ever be with the Lord." What cheer so great, and all together too?
1 Thess. 5 takes up the manifestation of the Lord with His own when He judges the world; that is, His day, which was no new truth but familiar in all prophecy. His day so comes as a thief in the night, and with sudden destruction. It does not so overtake Christians who are sons of light and of day. Such then should watch and be sober, putting on suited armour; because God set us not for wrath but for obtaining salvation through our Lord Jesus Christ, that, whether we wake or sleep, we may live together with Him. "Wherefore encourage one another," etc. (vers. 1-10). Then follow short but precious exhortations: to recognise those labouring and taking the lead; to be in peace among themselves; to admonish, encourage, sustain, and be long-suffering; none to render evil for evil, but always to pursue the good mutually and toward all. "Always rejoice; unceasingly pray; in everything give thanks, for this is God's will in Christ Jesus concerning you. The Spirit quench not; prophesyings despise not; but prove all things; the good hold fast; from every form of wickedness hold aloof. Now the God of peace himself sanctify you wholly, and your spirit and soul and body be preserved as a whole blamelessly at the coming of our Lord Jesus Christ. Faithful is he that calleth you, who will also perform" (11-25).
Then the brethren are asked to pray for the apostle and those with him; as all the brethren were to be greeted with holy kiss. With remarkable solemnity he adjures them by the Lord that the Epistle be read to all the [holy] brethren, and wishes the grace of our Lord Jesus Christ to be with them. None thought less of himself than the apostle; yet none had so deep a sense of the all-importance to the saints, everyone, of these special communications from the Lord as the Epistles; and the first from Paul implies this in the highest degree. Compare also 2 Thessalonians 3:17.
§ 42. 2 THESSALONIANS.
Here the address is in substance as in the First Epistle, but a little modified to meet the need. Hope was enfeebled by a Judaising error intended to alarm (2 Thess. 2:2). Hence after the salutation the apostle with his two fellow-labourers says, "We ought to thank God always for you, even as it is meet, because your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth." But there is nothing now to mark in their endurance of hope as before, though it is added that "we ourselves boast in you in the churches of God for your endurance and faith in all your persecutions and the tribulations which ye sustain." They were still faithful, though their hope was darkened. Apprehension of the day of the Lord had displaced their longing joy in His anticipated coming.
Hence he thus early in this letter points out that those afflictions they were enduring had nothing to do with that day, but were an evident token of the righteous judgment of God, to the end of their being counted worthy of the kingdom of God for which they were suffering. That day is, on the contrary, to destroy the wicked and usher in the kingdom of God, when those that suffer now shall reign with Christ. So he appeals to its indisputable principle: "If at least it is righteous with God to requite tribulation to those that trouble you, and to you that are troubled repose with us at the revelation of the Lord Jesus from heaven with angels of his power, in flaming fire rendering vengeance to those that know not God, and to those that obey not the gospel of our Lord Jesus [Christ]." For that day is directed against not one class but two, not only the nations ignorant of God, but the Jews who rejected the glad tidings of our Lord Jesus.
Why then fear? It was for both so described, who were such as should pay penalty in "everlasting destruction from the Lord's presence, and from the glory of his might, when he shall have come to be glorified in his saints, and to be wondered at in all that believed … in that day." Can anything be plainer than that here we have the retributive character of that day in correction of unfounded alarm? "To which end we also pray always for you that our God may count you worthy of the calling, and fulfil every good pleasure of goodness and work of faith in power; so that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and [the] Lord Jesus Christ" (2 Thess. 1:11-12). It will be apparent, the more the words are examined, that he does not speak thus far of our Lord's coming to meet the saints caught up, but of His judicial revelation (or, His day), when He and they shall be seen together in glory, as to which they had been misled.
In 2 Thess. 2 the apostle directly refutes the false teaching; for this it was: not ignorant and mistaken inference about the Lord's coming or its issues, as in 1 Thessalonians 4:13-15. Here it is a spurious notion for which the highest claim was made, bringing terror on the living saints; there it was a hasty deduction of their own as to the dead saints. "Now we entreat you, brethren, by [or, for the sake of] the coming of our Lord Jesus Christ, and our gathering together unto him, to the end that ye be not quickly shaken in [or, from] your mind, nor yet be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of the Lord is present" (vers. 1-2). Thus the blessed hope of His coming to gather them to Himself is the motive for asking them not to be disquieted by the groundless notion, not without fraud, that His day had arrived with its terrors.
How could it be? The saints were still here, not gathered up to Him; and the frightful evils which His day is to avenge were not yet manifested. "Let not any one deceive you in any manner; because [it will not be] unless there have come the apostasy first, and there have been revealed the man of sin, the son of perdition, he that opposeth and exalteth himself above every one called God, or object of veneration, so that he sitteth in the temple of God, showing himself that he is God. Remember ye not that while yet with you I told you these things" (vers. 3-5)?
Before that day there must be, first the falling away, or the abandonment of the truth, next the revelation of the lawless one, in contrast with the mystery or secret of lawlessness at work in the church even when the apostle wrote. These three must not be confounded. The man of sin is the future adversary of the Lord, the Man of righteousness, the Antichrist of the First and Second Epistles of John, the wilful king of Daniel 11:36-39, and the second Beast of Revelation 13, identical with the False Prophet of Rev. 19, as he is the antithesis of the true Prophet of Deuteronomy 18, if we heed the apostle Peter (Acts 3). The restraining power and person (for both are true) is the Holy Spirit in His governing action providentially, not limited to the Roman empire (for He still restrains, though the empire exist not); and when it reappears under the dragon's influence, it is exactly when the Spirit ceases to restrain. Till then the powers are ordained of God; after it, Satan will be allowed to set up the lawless man as God even in His temple, whom the Lord Jesus will slay (or, consume) with the breath of His mouth and annul by the manifestation of His coming, having already gathered His saints to Himself on high.
No solid ground appears for regarding either the apostasy or the man of sin as successional, like the mystery of lawlessness. They are both future at the consummation of the age, the former preparing the way for the latter. Nor is it well founded to view the "consuming," if that word were read, as gradual through the word: compare Isa. 11:4, Isa. 30:33. The Lord's antagonist is unique and arrayed with portentous power and signs and wonders of falsehood, according to Satan's working retributively to deceive and destroy those who refused the love of the truth and had pleasure in unrighteousness (vers. 6-12).
In contrast with such, it drew out thanksgiving always that God chose the brethren from the beginning unto salvation in sanctification of the Spirit and faith of the truth. This was shown when He called them "through our gospel" to obtaining our Lord Jesus Christ's glory. So they are exhorted to hold fast what they were taught, whether by word or by "our epistle;" and as in closing chap. 1, so here in chap. 2 he prays that our Lord, and our God and Father Who had so loved and blessed, might encourage their hearts and stablish them in every good work and word.
2 Thess. 3 opens with asking their prayers that the word of the Lord might run and be glorified, even as also with them, and for deliverance from unreasonable and evil men, for faith is not of all. But the Lord is faithful; what a strength to stablish the saints and keep from evil! And hence it was that the apostle trusted that what he enjoined they both were doing and would do, and prays that the Lord would direct their hearts into the love of God and into the patience of Christ. He was waiting above; let them wait here below.
But the act of withdrawing from disorderly idlers, serious as it is, should not be confounded with purging out the wicked person in 1 Corinthians 5, which last only is excommunication. They were therefore not to esteem one that shirked work as an enemy, but rather to admonish as a brother. Leaven, on the contrary, has to be peremptorily purged out as unclean. Again, he prays the Lord of peace Himself to give them peace through every thing in every manner, and Himself be with them; for such things are apt to disquiet and lead to errors if not judged. As he adjured them by the Lord to read the First Epistle to all the holy brethren, so here he salutes by his hand as the mark in every epistle, and wishes the grace of our Lord Jesus Christ to be with them all.
§ 43. 1 TIMOTHY.
That the Pastoral Epistles should have a common character distinct from those to the saints is easily understood; and that each has its own peculiarity is a plain matter of evidence to the attentive reader. The difference is conspicuous in the two letters to Timothy; for the first is as careful to insist on order as the second is to provide for a state of disorder, that the godly might even then have divine directions for their walk, bound as they were and we are, to take account of so sad a change. That to Titus comes in character between the two extremes.
1 Timothy 1. "Paul, apostle of Christ Jesus according to command of God our Saviour and of Christ Jesus our hope, to Timotheus, genuine child in faith; grace, mercy, peace from God the Father and Christ Jesus our Lord." The prefatory words, as usual, give a clear insight into the scope of what follows. The apostolic title is as important for authority here as for the truths of the gospel and of the church to the Roman and to the Corinthian saints, to the Galatians, Ephesians, and Colossians. "According to command" assimilates this letter and that to Titus, while it differentiates both from the second Epistle to Timothy. "God our Saviour" is also very notable here and to Titus, bespeaking the universal testimony of God's grace in the gospel, and strongly contrasted with Judaism. God in love goes out actively to man in the death of the Mediator. Christ is the hope, and unfailing if cherished. The exhortatory injunction to Timothy was first and foremost to guard the truth from all alien teaching, and specially fables and interminable genealogies which are such as yield questionings rather than God's dispensation that is in faith (3-7), the end of it being love out of a pure heart and a good conscience and unfeigned faith. It is inseparable from Christ.
These then are the substantial blessings of the gospel, and missed by such as turned aside to vain discourse, wishing to be law-teachers. Therein was the early plague of imagination, and of legalism which assails grace as antinomian while itself tending to that evil, whatever its own contrary claim. It is not that the lawful use of the law is denied, which is to convict lawless and insubordinate persons (8-11). The gospel alone witnesses of Christ to save sinners, of whom the apostle specifies himself as first, to whom, in his ignorant unbelief, mercy was shown — Christ's whole long-suffering (12-16). This draws out his praise, after which he repeats the injunction laid on Timothy, that he might war the good warfare, maintaining faith and a good conscience. For such as put away the latter make shipwreck of the former; of whom he holds up Hymenaeus and Alexander, whom he had delivered to Satan for their dishonour to God (18-20). How practical and personal it all is! And what is there but a sham and a shame if it be not so?
1 Timothy 2. Here we find the public attitude of Christianity. All should breathe of loving goodwill toward man and the chiefs of the world, even if heathen and persecuting. "I exhort therefore first of all that supplications, prayers, intercessions, thanksgivings be made for all men; for kings and all that are in authority, … for this is good and acceptable before God our Saviour, who wisheth that all men be saved and come unto full knowledge of truth. For there is one God, one mediator also of God and men, a man Christ Jesus who gave himself a ransom for all, the testimony in its own times; to which I was set preacher and apostle (I speak truth, I lie not), teacher of nations in truth and love" (1-7). Grace rises above all natural thoughts, feelings, and ways, and calls on those who believe to bear a living witness of "God our Saviour," Who is willing to save all that bow to Jesus, the ransom for all. Such is the testimony; and now that the cross on man's side proves the guilt of all (Jews and Gentiles), the same cross on God's side proclaims salvation to all that believe.
Paul was herald of this grace, but moreover apostle in full authority, and teacher in patient wisdom, that even besotted Gentiles might believe and know the truth. Yet reverence and divine order become those who profess the truth. "I will therefore that the men pray in every place, lifting up pious [or, holy] hands, without wrath and disputation." All the faithful were holy brethren; and it was no longer the question of a Jewish sanctuary any more than of a Gentile high place. They were free and invited to pray elsewhere. The women were to cultivate modesty and discretion (instead of fashion and finery), with good works their true ornament. To learn is their place, not teaching nor authority, but quiet subjection; for which he cites the case of Eve, who, deceived, brought in transgression, whatever mercy may do even in her chief natural sorrow.
1 Timothy 3. Then Timothy has directions for the local charges of bishops (or, overseers) and deacons. "Faithful is the saying: if one is eager for oversight, he desireth a good (or, comely) work." The requisite qualities (2-7) are moral or spiritual, rather than the possession of an express gift. Free from reproach, husband of one wife, sober, discreet, orderly, hospitable, apt to teach; not quarrelsome over wine, not a striker, but gentle; not fond of money; ruling his own house well, having children in subjection with all gravity (for how could one command respect in God's house who had it not in his own?). And again, not a novice, nor one destitute of a good report without. All this is of so much the more moment as it has been slighted habitually by the greatest systems down to the least. But we cannot wonder where the office itself is turned to ecclesiastical and even worldly show. Those to be entrusted with the diaconate are briefly described in 8-13, and in this case the women or wives, who might be useful or a hindrance.
Occasion is given, not here to a doxology, but to a solemn presentation to that church in which the apostle, Timothy, elders, and deacons, and indeed all saints, each called in his special place, have to walk. "These things I write to thee, hoping to come to thee rather soon; but if I delay that thou mayest know how one ought to behave in God's house, which is a living God's assembly, pillar and support of the truth. And confessedly great is the mystery of godliness: He who was manifested in flesh, was justified in Spirit, was seen of angels, was preached among nations, was believed on in [the] world, was received up in glory." Godliness depends on and is the fruit of the truth in Christ, the secret no longer hidden but revealed; which as a whole, therefore, is in ways wholly distinct from and above a Jewish Messiah reigning in visible power, but known as we Christians know Him. Compare 2 Cor. 5:16-18.
1 Timothy 4. With this the apostle draws a dark contrast. "But the Spirit speaketh expressly that in latter times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons by hypocrisy of legend-mongers branded as to their own conscience, forbidding to marry, [bidding] to abstain from meats which God created for reception with thanksgiving by those faithful and well acquainted with the truth; because every creature of God [is] good, and nothing to be rejected if received with thanksgiving, for it is sanctified through God's word and prayer" (1-5). Asceticism is no more Christian than moral laxity, though it assumes a fairer form. It is a pretentious assault on the Creator and Preserver of man by setting up a superior sanctity, which ends in turpitude against nature. Monachism is unconscious war against God. Timothy was called to be a good servant of Christ Jesus by laying the contrary good teaching of benign and faithful providence before the brethren, and avoiding what he calls profane and old wives' fables. For piety or godliness is profitable for everything, having promise of the present life as well as of that which is to come: our God is Preserver of all men, especially of the faithful. He must not be deterred by such as objected to his youth, but meet the reproach by an example in word, in conduct, in love, in faith, in purity. Reading, exhortation, and instruction are enjoined till Paul came. The gift that was conferred on him he was not to neglect, but to be diligent in these things, and wholly in them, that his progress might be manifest to all. A divided heart ruins the service of Christ. Self-vigilance, too, is imperative, to save both himself and others.
1 Timothy 5. Here we have the proprieties of that work, which cannot be slighted without danger and harm. An elder he was not to rebuke but exhort as a father, younger ones as brethren, elder women as mothers, and younger ones as sisters, with all purity (1, 2). Widows were to have special and careful consideration (3-10), and younger ones to be shunned, in which case suited directions are laid down (11-16). Elders or bishops were to rule, and those who ruled well to be counted worthy of double honour, especially those labouring in word and teaching: a scripture important to bear in mind; as it is also to receive no accusation against one, save with two or three witnesses. Those that sin should be convicted before all, that all the rest too should fear. He adjures Timothy solemnly to observe these duties without prejudice and without favour, cautious against haste in sanctioning others, lest it might compromise him. He even deigns to counsel liberty where his scruples might injure health, before he closes the warning he had begun, lest he should unwarily be a partaker of other men's sins.
1 Timothy 6. Christian slaves are not forgotten, as to whom grave and gracious counsels are given, in the face of different teaching, which is exposed sternly, though the last clause of verse 5 is a spurious accretion. Godliness or piety with contentment, the reverse of making it a means of gain, is great gain. For as we brought nothing into the world, neither can we carry anything out. Having food and covering, we will be, or let us be, content therewith. How true that those who will be rich fall into temptation, and a snare, and many foolish and hurtful lusts, such as drown men in destruction and perdition! For the love of money is a (not exactly "the") root of every evil, after which some, too eager, wandered from the faith and pierced themselves with many sorrows. Timothy is then urged, as God's man, to flee these things and to pursue righteousness, godliness, faith, love, endurance, meekness, to combat the good combat of faith, to lay hold on eternal life, according to the good confession he confessed. Then follows a deep and lofty injunction which crowns this Epistle, and urges his keeping it spotless and irreproachable till the appearing of our Lord Jesus Christ, which in its own seasons the blessed and only Potentate shall show, the King of those that reign and the Lord of those that rule, Who only hath immortality, dwelling in light unapproachable; Whom none of men hath seen or can see, to Whom be honour and might everlasting. Amen.
Thereon Timothy is told to charge the rich to rest, not in uncertain wealth, but on the living God; to be rich in good works, laying up for themselves a good foundation for the future, that they may lay hold of what is really life. Timothy, in fine, is to keep the entrusted deposit, avoiding profane vain babblings and oppositions of falsely named knowledge. How trenchantly and in all moral earnestness the apostle speaks before he wishes him grace!
§44. 2 TIMOTHY.
The second Epistle to Timothy assumes a deeper character because of the grave disorder of a general kind which was before the eyes of the Holy Spirit. The regular means would not meet that which already and most seriously disclosed departure from God. Hence in the address it is no longer "according to command," etc., but "by God's will according to promise of the life that is in Christ Jesus," anticipating in measure that on which the apostle John falls back for the last time. Individual fidelity is the more required, yet in no way giving up but maintaining the divine association of saints, which the Spirit forms here below.
2 Timothy 1. The value of unfeigned faith rises before the apostle's heart in this last word of his to his beloved child, to whom he again wishes grace, mercy, peace. He thanks God whom he serves from his forefathers in a pure conscience, with increasing remembrance of Timothy and his tears, and longing to see him that he might be filled with joy. He speaks even more decidedly of the faith which dwelt first in Timothy's grandmother and in his mother, as in his child also. He puts him in mind to stir up the gift of God in him through the imposition of the apostle's hands, and bids him not be ashamed of the Lord's testimony, nor of Paul His prisoner, but suffer evil with the gospel according to God's power. He it was who saved us with a holy calling, not according to our works, but according to His own purpose and grace that was given us in Christ Jesus before everlasting ages, but now manifested through the appearing of our Saviour Christ Jesus, annulling death as He did and bringing to light life and incorruption through the gospel, unto which Paul was appointed herald and apostle and teacher of Gentiles. For this cause he was suffering thus, but not ashamed; "for I know whom I have believed and am persuaded that he is able to guard for that day my deposit." Hence he says, "Have an outline of healthful words which thou heardest from me in faith and love that is in Christ Jesus; the good deposit guard through the Holy Spirit that indwelleth in us." Scripture alone is reliable, as afterwards expressly said; not human tradition, of all things the most uncertain. Timothy knew the cowardice of many — that all those in Asia, specifying two, had deserted Paul. How different Onesiphorus, for whom and whose house he asks mercy, because he often refreshed him, and when in Rome the more diligently sought him out when a prisoner, besides his loving service in Ephesus!
2 Timothy 2. Faithful as Timothy had been, the apostle is now most earnest, "Thou therefore, my child, be strong in the grace that is in Christ Jesus. And the things thou heardest from me among many witnesses, these entrust to faithful men, such as shall be able to teach others also. Thou therefore take thy share of suffering evil as a good soldier of Christ Jesus. No one on service entangleth himself with the businesses of life, that he may please him that enlisted [him]. But if one also contend [in the games], he is not crowned unless he have contended lawfully. The labouring husbandmen must first partake of the fruits." These maxims need only to be correctly represented to carry their weighty sense. It was no rite, but truth which had to be communicated; yet suitably an earnest devotedness is pressed, and subjection to the Lord's will; and, as the labourer, first to share the fruits.
"Remember," says he, "Jesus Christ risen from the dead, of David's seed, according to my gospel, wherein I suffer evil unto bonds as a malefactor; but the word of God is not bound." Royal rights gave Him no exemption. On the contrary, death was His portion, and what a death! Him Paul followed and imitated as far as this could be, as he urges on all in verses 11-13, and on Timothy to put them in remembrance of these things, instead of wordy fights worse than profitless. His earnest zeal cut straightly the word of truth, warned by two others whom he names as samples who had strayed in asserting the resurrection as past, overthrowing faith under so spurious an exaggeration
This gives occasion to an instruction of great and general value. "Nevertheless the firm foundation of God standeth, having this seal, The Lord knoweth those that are His; and, Let everyone that nameth the Lord's name depart from unrighteousness." From individual comfort and responsibility he goes on to corporate condition and duty. "Now in a great house are vessels, not only of gold and silver, but also of wood and of earthenware, and some to honour and some to dishonour. If one therefore purge himself from these, he shall be a vessel to honour, sanctified, serviceable for the Master, prepared unto every good work. But flee youthful lusts, and follow after righteousness, faith, love, peace, with those who call on the Lord out of a pure heart." If the Lord's secret is with Himself, responsibility is mine as calling on His name: I am bound to have done with iniquity. No presumed usefulness can justify my persevering in wrong.
But does not God's house abound in anomalies? Am I to leave it? No, I dare not cease from the public profession of the Lord's name with all the baptised; but I am here to purge myself from the vessels to dishonour in that house, and, instead of isolation, to follow every Christian duty with those that call on the Lord out of a pure heart. It may cost much, but it is plain and obligatory in all times and places. And while moral care is ever incumbent, He claims my soul also, with a peaceful and gentle bearing, "in meekness instructing those that oppose, if haply God may give them repentance unto acknowledgment of truth, and that they may wake up out of the snare of the devil, taken as they are by him, for His will."
2 Timothy 3. Next comes a solemn warning of the outlook in Christendom, for many would expect progressive good on earth. "But this know that in the last days difficult (or, grievous) times shall be there. For men shall be lovers of self, lovers of money, boastful, haughty, blasphemous, disobedient to parents, unthankful, unholy, without natural affection, implacable, uncontrolled, fierce, haters of good, traitors, headstrong, puffed up, pleasure-lovers rather than God-lovers, having a form of piety (or, godliness) but deniers of its power; and these turn away from." One might have shrunk from a course so peremptory, had the apostolic charge been less plain. It was direct to Timothy, but for every Christian also. The evil was at work even then, and the apostle severely characterises not only the corrupt misleaders, like Jannes and Jambres, but the misled as silly women laden with sins, led by various lusts, always learning and never able to come to right knowledge of truth.
As the false or senseless teachers have their limit set, Timothy is told how he had closely followed Paul's teaching, course, purpose, faith, long-suffering, love, patience, persecution, sufferings. Such is the ministry of Christ the Lord, with persecution endured, and the Lord delivering out of all! What is more, the apostle assures that all who desire to live piously in Christ Jesus shall be persecuted, but wicked men and impostors shall advance for the worse, deceiving and being deceived. How sad, yet how true! What is the resource or safeguard for Timothy and for all saints? "Abide thou in those things which thou didst learn and wast persuaded of, knowing of whom thou didst learn them [they were no mere traditions of unknown source]; and that from a babe thou knowest the sacred letters [those of the Old Testament] that are able to make thee wise unto salvation through faith that is in Christ Jesus. Every scripture [of New Testament or of Old] is God-inspired, and profitable for teaching, for conviction, for correction, for instruction that is in righteousness; that the man of God may be complete, furnished thoroughly unto every good work."
2 Timothy 4. Not less solemn is the apostle's direct charge. "I testify earnestly, before God and Christ Jesus that is about to judge living and dead, both His appearing and His kingdom: preach the word, be instant in season, out of season; convict, rebuke, encourage with all long-suffering and doctrine. For the time will be when they will not endure sound teaching, but according to their own lusts they will heap up to themselves teachers, having an itching ear, and will be turned aside unto fables. But be thou sober in all things, suffer evil, do evangelist's work, fully perform thy ministry." Be it observed that Christ's appearing, not His coming as such, is though distinct connected with His Kingdom. He comes to receive His own to Himself and for the Father's house; He appears and establishes His kingdom, when all shall see Him and them in the same heavenly glory. "For I am already being poured out, and the time of my departure is all but come. The good combat I have combated, the course I have finished, the faith I have kept: henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me in that day; and not to me only, but also to all that love [have loved and do love] His appearing." Here again, as His coming is the expression of sovereign grace, His appearing is the display of His righteous remembrance of faithfulness, or, of course also, marks the want of it.
Then the apostle bids Timothy be diligent to come unto him quickly; he valued his loving presence, and knew that Timothy reciprocated it. He speaks of Demas with grief. Whatever he might be as known to God, he deserted the apostle through love of the present age. Crescens and Titus had their work, and only Luke was with the apostle. He wished Timothy on his way to take up and bring Mark with him. There indeed he had joy, if sorrow over Demas. For Mark, says he, is useful to me for ministry. He had no longer Tychicus whom he sent to Ephesus. How interesting in these ministerial solicitudes, to have the apostle — while writing an inspired pastoral epistle — telling Timothy to bring the cloak which he left behind in the Troad with Carpus, and the books, especially the parchments! Hence we learn of the Christian liberty the apostle exercised as to these outward things of body and mind. He preferred to have the cloak brought than to buy another, and he asked for his books there, which had their interest or use for him, though looking for death he knew not how soon. He would not so speak of the scriptures. If he put special stress on "the parchments," or unwritten material of a costly and durable nature, was it to have his Epistles correctly copied and multiplied?
Next, he alludes to the hostility of Alexander the coppersmith, not in a prayer, but in the grave conviction that the Lord would render to him according to his works; for he showed much evil against the apostle, who warns Timothy also to beware of him. He pathetically names how all deserted him on this repeated imprisonment when his first defence came on; but the Lord stood by him, turned it for all the Gentiles to hear, and delivered him from most imminent danger, as He surely would from every evil work, and preserve him for His heavenly kingdom. He wishes salutations to his old friends Prisca and Aquila, and to Onesiphorus' house. He tells of Erastus at Corinth, and Trophimus left sick at Miletum; for a sign of healing (as the rule) did not apply to a Christian, who came under the Lord's government. He gives the greeting of Eubulus, Pudens, Linus, Claudia, and all the brethren; he prays that the Lord should be with the spirit of Timothy, and grace be with him and others there.
§ 45. TITUS.
There does not appear to be enough of external marks to decide when the apostle wrote this Epistle to his genuine child and fellow-labourer. But internally we may gather that it was after the First Epistle and before the Second to Timothy, with which letters it has closer links of connection than with any others. For on the one hand it treats like 1 Timothy of official government; on the other it speaks like 2 Timothy of the hope of life eternal which the God that cannot lie promised before times everlasting. As in the former, it is our Saviour God who commands; it is not the law, but faith of His elect, a common faith.
Titus 1. "Paul, bondman of God, and apostle of Christ Jesus according to faith of God's elect and acknowledgment of truth that (is) according to godliness in hope of life eternal, which the God that cannot lie promised before times everlasting, but manifested in its own seasons his word in a preaching wherewith I was entrusted according to our Saviour God's commandment, to Titus genuine child according to a common faith: grace and peace from God [the] Father and Christ Jesus our Saviour" (vers. 1-4). Truth according to godliness is to be acknowledged.
National or birth privileges, so prized in Israel as in the world, vanish before a revealed and believed Christ, in whom was life eternal before all ages, but now in virtue of His word preached in its own due time, as authoritatively entrusted by a God of saving love to the apostle, who writes to Titus with his usual Christian salutation. "For this cause I left thee behind in Crete that thou mightest thoroughly set right things remaining, and appoint city by city elders, as I directed thee: if one is unimpeachable, husband of one wife, having children faithful, not accused of excess or unruly. For the overseer must be unimpeachable as God's steward, not self-willed, not passionate, not a wine-sitter, not a striker, not a base-gainer: but hospitable, loving good, discreet, just, pious, temperate, holding to the faithful word according to the doctrine, that he may be able both to encourage with the healthful teaching and to rebuke the gainsayers. For there are many unruly vain-speakers and beguilers, chiefly those of circumcision, who must have the mouth stopped, who upset whole houses, teaching what they ought not for the sake of base gain. Said one of themselves, a prophet of their own, Cretans, always liars, evil wild beasts, lazy gluttons (or, bellies). This witness is true; for which reason rebuke them severely, that they may be healthful in the faith, not heeding Jewish fables and commandments of men turning from the truth. All things (are) pure to the pure; but to those that are defiled and faithless nothing [is] pure, but both their mind and their conscience are defiled. God they profess to know, but in works deny him, being abominable, and disobedient, and for every good work worthless" (vers. 5-16).
Thus we see that elders (not gifts) required apostolic establishment, direct or indirect; and that moral weight was sought, and a good report in themselves and their households, to cheer those who valued healthful teaching and to rebuke adversaries. For already disorder was at work largely, and evils had entered within like the world's without. Epimenides is cited as a prophet, not of God but of their own, frankly and unsparingly denouncing what Titus was to rebuke severely, helped on as it was by Jewish professors who set Jewish fables and human ordinances before them, not the truth. Thus man and his deceits cover impurity, while our souls are purified by obeying the truth unto unfeigned brotherly love. To the pure all things are pure; to the defiled and faithless is nothing pure, yea, both their mind and their conscience are defiled. Professing to know God only aggravates the case of those who deny him in their works, being loathsome in themselves, disobedient to God, and for every good work reprobate. What a picture of the Christian confession before the first generation passed away! How like that which we have to face to-day! Alas, there is yet more now and worse.
Titus 2. Titus, however, was not only to appoint elders, such as the apostle describes, and so to carry out the moral government which the Lord enjoins suitably to the need of souls; he is instructed also in his own charge to the same end. Hence his duties are laid down toward elder men and elder women, young women and young men. Bondmen have a large place: and it is after dealing with them that the apostle speaks so grandly of the saving grace of God that appeared for all men, and its all-important teaching for such as received it meanwhile and await the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ. Separateness and zeal for good works become those redeemed to Himself, a people purified. He was to deal out exhortation and rebuke with all authority.
"But speak thou the things that beseem the healthful teaching, that elder men may be sober, grave, discreet, healthful in faith, in love, in patience; that elder women in like manner [be] in mien beseeming sacred things, not slanderers, not enslaved to much wine, teachers of comeliness, that they may train the young women to love husband, to love children, discreet, chaste, home-workers, good, subject to their own husbands, that the word of God be not reviled. The younger men in like manner exhort to be discreet, as to all things affording thyself a pattern of comely works; in the teaching incorruption, gravity, sound word not to be condemned, that he who is opposed may be abashed, having no evil to say about us; bondmen to be subject to their own masters, to be well-pleasing in all things, not gainsaying, not purloining, but showing all good faithfulness, that they may adorn the teaching of God our Saviour in all things. For the saving grace of God appeared to all men, teaching us that, having denied ungodliness and worldly lusts, we should live discreetly, and righteously, and godlily in the present age, awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ, who gave himself for us, that he might redeem us from all lawlessness, and purify for himself a people for his possession zealous for comely works. These things speak and exhort, and rebuke with all command: let no one despise thee" (vers. 1-15).
Here we learn how momentous it is, that those who are the objects of God's grace in the gospel should be to its praise by a walk in every relation of this life formed, strengthened, and guided according to Christ; and how inconsistency or disorder in these respects gives occasion for the enemy to blaspheme. How touching is that grace which is developed in its rich and direct bearing immediately after the exhortation as to slaves! Beyond doubt it was for all the faithful, end for every relation among them; but how considerate our Saviour God's care to tell it out at that point in the chapter! The law of God was imposed on one people; the grace of God appeared with its saving character to all men, as it teaches "us" who believe that, having denied ungodliness and worldly lusts, we should live discreetly as to ourselves, righteously toward others, and godlily in the highest respect. Nor is this all; but awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ. And how assuring for the heart to remind us here, that He gave Himself for us that He might redeem us from all lawlessness and purify for Himself a people for His own possession, zealous for works good and comely!
Titus 3. But there are other relations more external which are not overlooked. The self-will, which breeds emulation and strife in the homes and in the assembly, is not less disorderly, evil, and destructive in the world. "Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good work, to revile no one, to be uncontentious, gentle, showing all meekness toward all men." It was not so always in our case. Grace it is that makes the difference in us that believe. "For ourselves too were once senseless, disobedient, going astray, slaves to various lusts and pleasures, spending our time in malice and envy, hateful, hating one another. But when the kindness and the philanthropy (or, love to man) of our Saviour God appeared, not from works in righteousness which ourselves did, but according to his mercy he saved us through washing of regeneration and renewing of Holy Spirit, which he poured out on us richly through Jesus Christ our Saviour; that, justified as we were by his grace, we should become heirs according to hope of life eternal. Faithful [is] the saying; and as to these things I would have thee insist that those that have believed God be mindful to maintain comely works. These things are comely and profitable to men; but foolish questions and genealogies and strifes and legal contentions shun, for they are unprofitable and vain. An heretical man after a first and a second admonition shun, knowing that such a one is perverted and sinneth, being self-condemned" (vers. 1-11). It is sect-making, heterodox or not.
How mighty and worthy of admiration is the goodness and the special affection of our Saviour God that appeared in Christ! What a contrast with men's philanthropy, which might be in Jew, Heathen, or Islamite, of whom either gives a little out of his abundance, or compounds for sins by a superstitious and self-righteous poverty to enrich the priesthood! The Christian was proved in himself utterly evil and ruined, when God's love wrought in saving goodness according to His mere and sovereign mercy: wherein He saved us through washing of regeneration, which totally changed our state from that of fallen Adam to the risen Christ, and renewal of Holy Spirit, not only in a sinless life given which loves holiness, but in the Spirit's power which He poured out on us richly through Jesus Christ our Saviour. But thus it could not be till He wrought redemption and was glorified; and thus it was that, being justified by His grace as well as purified, we should be heirs according to hope of life eternal. "Hope" it is, for that life has not its full consummation till the body is as instinct with it at Christ's coming as the inner man is already by faith; for only thus has hope its glorious fruition. The apostle would have Titus occupied with these things, which deliver from evil and give us communion, not only in the good and comely ways of divine mercy, but with God Himself. The conscience too is exercised that there might be moral conformity in good or comely works, the fruit of love, shunning the idle and barren speculations of gnostic philosophy and legalist battles, where peace with God is unknown.
But there is another evil to be avoided, not only "heresy," as a split from the unity of the Spirit is called (see also 1 Cor. 11:19, Gal. 5:20), but any sanction of him who is self-condemned in leaving the church of God.
The close follows. "When I shall send Artemas or Tychicus unto thee, be diligent to come unto me at Nicopolis, for there I have decided to winter. Zenas the lawyer and Apollos zealously forward, that nothing be lacking to them; and let ours also learn to maintain comely works for necessary wants, that they be not unfruitful. All that are with me salute thee. Salute those that love us in faith. Grace [be] with you all" (verses 12-15). Paul desired the presence of Titus, but not at the expense of the saints and the work in Crete whither he was sending his fellow-labourer, Artemas or Tychicus. But jealousy of other workmen not so connected was alien to his heart; nay, he would have all learn to maintain comely works to help on this and other fruitful ways for the necessary wants. He gives the salutation of all, and wishes it to those who dearly loved them if in faith, and that grace should be with all, which all needed.
§ 46. PHILEMON.
Here we have a letter of marked distinctiveness, placed after the pastoral Epistles though clearly written about the time when the great communications were made to the saints in Philippi, Ephesus, and Colosse. Its occasion was the return of Onesimus, a runaway slave, now a Christian brother, to his master Philemon; which calls out by the Spirit the most admirable application of grace and truth in Christ. It stands in full contrast with law, and exemplifies the gospel in it's practical power and effect, turning a once worthless man's wrong into the exercise of divine affections in consonance with redemption, the holy fellowship of the faithful, and the deep and delicate proprieties withal of their social relations.
''Paul, prisoner of Christ Jesus, and Timotheus the brother, to Philemon the beloved and our fellow-workman, and to the sister Apphia and to Archippus our fellow-soldier, and to the assembly at thy house. Grace to you and peace from God our Father and [the] Lord Jesus Christ" (verses 1-3). Each word and the entire scope alike express grace, not official authority. It is as Christ's prisoner Paul introduces himself, as farther on he appeals. Timothy figures simply as "the brother." Philemon is addressed as "the beloved" according to his known character (ver. 1), and honoured as a fellow-labourer in the Lord's work. And, what is most unusual, his wife is associated in the address, not "the beloved" as in the A.V. and the later copies, but "the sister" as in the ancient and best MSS. That she should be addressed was most fitting in the circumstances, and the mode is no less becoming. Next is Archippus, designated as "fellow-soldier" in sharing the conflicts of the truth; and lastly the church at Philemon's, which the apostle includes in the address to fill up the communion his heart desired with the usual benediction.
From verse 4 he lays the ground for his appeal with thanksgiving. "I thank my God, always making mention of thee at my prayers, hearing of thy love and the faith which thou hast toward the Lord Jesus and unto all the saints, so that thy fellowship in the faith may become effective in acknowledgment of every good work that is in us Christward. For I had [the true reading] much joy and encouragement over thy love, because the bowels of the saints have been refreshed through thee, brother." He puts forward Philemon's love, but in no way omits to add his faith, so that his sharing in the faith might work every good, "not in you," which though true is commonplace and feeble, but "in us" according to the best authorities, that is, in other Christians from Paul to Onesimus as regards Christ, owning his joy and cheer in what Philemon had been shown to be in refreshing the affections of the saints.
Then in the body of his letter (8-20) he tenderly presses his suit. "Wherefore, having much boldness in Christ to enjoin on thee what is fitting, for love's sake I rather exhort, being such a one as Paul, aged and now too prisoner of Jesus Christ, I exhort thee for my child whom I begot in my bonds, Onesimus, that was once of no use to thee, but now of use to thee and to me, whom I send back to thee* in person, that is, mine own bowels; whom I would have kept with me, that for thee he might minister to me in the bonds of the gospel. But apart from thy mind I wished to do nothing, that thy good might not be as of necessity but of willingness. For perhaps for this reason he parted for a time, that thou mightest have him back for ever, no longer as a bondman, but above a bondman, a brother beloved, specially by me, but how much more by thee, both in flesh and in [the] Lord. If then thou holdest me as partner, receive him as me; but if aught he wronged thee or oweth, put this to mine account. I Paul write with mine own hand, I will repay: that I say not that thou owest me besides even thyself. Yea, brother, I would have profit of thee in [the] Lord: refresh my bowels in Christ. Being confident of thine obedience I write to thee, knowing that thou wilt do even more than I say."
* The common text here reads, "Thou therefore [receive] him," etc.
"But withal prepare me also a lodging, for I hope that through your prayers I shall be granted to you. Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; Mark, Aristarchus, Demas, Luke, my fellow-workmen. The grace of our Lord Jesus Christ [be] with your spirit."
The apostle in no way denies or forgets his position, but he prefers to exhort for love's sake, on one side as Paul aged and now also prisoner of Christ, on the other for his child begotten in his bonds, Onesimus. Grant that he was once a useless slave to Philemon, was he not now of good use to both Philemon and Paul, and sent back to his master himself, as it were Paul's very heart, though he would have kept him with himself to do him service on Philemon's behalf in the bonds of the gospel? Only apart from Philemon's mind he would do nothing, that his good might be of free-will, not of constraint. And how beautiful the turn that grace gives! "Perhaps for this reason he was parted for a time, that thou mightest have him back for ever, no longer as a bondman, but above a bondman, a brother beloved, specially by me, but how much more by thee, both in flesh and in the Lord." So simply is it urged in all its power that one can but repeat rather than explain. Then follows the point of fellowship. "If then thou holdest me a partner, receive him as me; but if aught he wronged thee or oweth, put this to mine account. I Paul write with mine own hand, I will repay: that I say not to thee, that thou owest me besides even thyself." For it would seem that Philemon too was indebted to the apostle for receiving the truth.
"Yea, brother, I would have profit of thee in the Lord," he says, referring to the name of Onesimus, "refresh my bowels in Christ." Would he refuse to Paul what he had done hitherto to the saints in general, as in verse 7? "Being confident of thine obedience I write to thee, knowing that thou wilt do even more than I say." Who can doubt that Philemon would receive Onesimus lovingly, and set him free to the joy of all? But it is on no ground of human rights, or natural benevolence, but showing him "the kindness of God," the grace of Christ, the fellowship of the faith. It is the counterpart of the riband of blue on the fringe of the garment, the heavenly ornament in our character on earth, grace governing in our relationships here below, as it reigns in God's dealings with us for eternity.
§ 47. HEBREWS.
The distinctive character of this Epistle is at least as plain and as important as that of any other. It is expressly anonymous; for he who wrote it, though himself an apostle, did so as a teacher, resting its authority on the Old Testament, supplemented by the Son of God come and deigning to be Apostle in the highest sense and rank. This gives a divine and heavenly character to the communications, which were to Israel, represented now by a believing remnant, and sanctified for glory with Him on high, till the new age arrive, when the then remnant shall become a strong nation, and the new covenant formally and fully comes into force with the two houses of Israel as such. Then the Lord Jesus, Who was Apostle and Prophet on earth, and is the Great Priest in the heavens and above them, shall reign as King not only in Zion but over all the habitable earth. It may be observed that even this Epistle, like the rest, says nothing of that royal position so amply revealed by the Old Testament Prophets. It dwells on the present and intermediate place of Christ above, and thence passes to the heavenly calling of the saints.
Hebrews 1 opens with His personal glory as Son of God, abundantly attested by the Psalms and the Prophets; as Hebrews 2:5 and onward follows with His glory as Son of Man, according to Psalm 8, in answer to His work of redemption, qualifying Him to be a merciful and faithful High-Priest as none else could be. Hence in Hebrews 3 the believers, addressed as holy brethren, partakers of a heavenly calling out of the chosen nation, are exhorted to consider Jesus the Apostle and High-Priest of our confession, before Whose worth, dignity, and power, Moses and Aaron were but shadows. The saints, like Israel, are passing through a wilderness of temptation and danger. Profession may be only profession, and thus many not only slip but fall and perish. Living dependence on God is essential; and the beginning of confidence to be held fast firmly unto the end. Unbelief is the great snare. Hebrews 4 pursues this: we, who have believed are not in God's rest of glory but going on to it. Adam did not enter, though God sanctified the sabbath as its sign; Joshua did not lead into it, but only into a Canaan that typified it; for long after, David spoke of it as still future. Meanwhile we have to fear even seeming to come short; and we need to give diligence, for the time still calls for this. The rest remains. And God has provided two invaluable means to bring us through: His word (answering to the apostleship); and Jesus the Son of God, a great High-Priest before God as He went through the heavens. Thus we may approach the throne of grace with boldness, that we may receive mercy and find grace for seasonable help.
In Hebrews 5 the Aaronic priesthood is compared to show the incontestable superiority of Christ's. He Who erst commanded learnt obedience, not only as man, but in suffering beyond all. Perfected through death and resurrection, He is addressed or saluted of God as High-Priest after the order of Melchizedek. The danger for the saints here is of remaining babes, instead of growing to full age (or, perfection) by receiving the solid food of Christ. Hebrews 6 solemnly warns against not pressing on to this status of majority, lest, even after great privileges were known, the mere elements* expose to falling away and irretrievable ruin. But the writer was persuaded better things of those who had shown life in love, as he desired for them full assurance of hope, for God had laid indefectible ground for strong consolation. Then Hebrews 7 expounds the surpassing excellence of Christ's office as Melchizedek priest, not in exercise (which is set forth as Aaronic) as it will be, but in its order. For this answers fully and now to what His prototype was in figure, His being one sole intransmissible priesthood in contrast with Aaron's order.
* It is an unhappy rendering to say "first principles:" for these we never "leave." It is really "the word of the beginning of Christ" — what was known before His death, resurrection, and ascension.
Hebrews 8 gives a summary of the aforesaid, and adds the greater excellency of Christ's ministry as Mediator of a covenant better than the Mosaic; not man's failing to obey, but God's effectual work in grace, the very title of "new" writing death on the "old." In the earlier verses of Hebrews 9 is shown that under the law the way into the holies was not yet manifested: man could not go in, as God had not come out. Christ has verified both. In Him God came out, in Him man is gone in. How transcendent is the Christian's blessedness who reaps the fruit of both by His sacrifice and priesthood! In this chapter the fact of a testator and "testament" is turned to good account (vers. 16, 17); everywhere else it is "covenant," as the context proves. Christianity is not man tested, but God who has wrought for His own glory in saving grace toward man. Hebrews 10 applies the blessing fully to those who believe, and this on the basis of Christ's one perfecting sacrifice. Hence He sat down in perpetuity at God's right hand, as He has perfected in perpetuity the sanctified. Why wonder? It is God's will, Christ's work, and the Holy Spirit's witness. The believers, with whom the inspired writer joins himself, are exhorted to act now on these precious privileges in verses 19-25, and warned of the peril of apostasy in slighting or abusing Christ's sacrifice by sinning wilfully, as they were in chapter 6 of not going on to full growth. But they are again reminded of better things, and told not to cast away their confidence, though they had need of endurance. It is not all the truth that the once unjust are justified by faith (Rom. 4:5); for "the just shall live by faith."
Hence in Hebrews 11 we have the roll of faith differently but invariably displayed in God's noble army of confessors long before Israel, of whom the Lord Jesus is the Leader and Completer (Hebrews 12:2). As to chastening, they were neither to despise it nor to faint under it. The danger here is failing from, or lacking, the grace of God (i.e., losing confidence) through unbelief in His love; and Esau's profanity stands as a beacon. Then we have a grand contrast of what Israel came to at Sinai, with our having come by faith to the entire scene of blessing flowing out of Christ and His redemption: first Zion the highest point of royal grace on earth; then the heavenly city, not the old but new Jerusalem; next the indigenous dwellers on high, myriads of angels, all their assemblage; further the assembly of firstborns enregistered in heaven; and God Himself Judge of all; then we come down to the spirits of just men made perfect (the Old Testament saints), and to Jesus with fullest mercy and joy for the earth as Mediator of a covenant that is not only "new" but as "fresh" as ever; and lastly to the blood of sprinkling in contrast with Abel whose blood brought curse, this Christ's everlasting blessing. He changes even a warning into a promise to faith. But let us have grace by which to serve God acceptably with reverence and awe. For our God is a consuming fire. What has not His grace done and given!
Hebrews 13 closes the Epistle with urging that brotherly affection abide, hospitality, and kindness to sufferers; that marriage be honourable in all (or, every way), and conduct be free from love of money. Next departed guides are to be remembered; but if they were gone, Jesus is the same yesterday, and to-day, and for ever. Hence they were to be set against various and strange doctrines. Grace confirms the heart, not meats which profit not devotees even. Jesus that suffered without the gate, Whose blood avails within the holiest, is the key of the Christian position. "Therefore let us go forth to Him without the camp, bearing His reproach." The middle place, beloved of Judaisers and philosophers, is the place of apostate Jews, and now of effete Christendom. "By Him, therefore, let us offer the sacrifice of praise to God continually;" yet sacrifices in doing good have also their real place. Again living guides are to be obeyed. This is their use, to lead others who might not readily see the path of Christ. They shall give account, not of the souls led, but of how they led them. No one valued the prayer of saints more than he who here asks it, after his first imprisonment and before the second. With Timothy set at liberty he hoped to see them again. How suited is the prayer in verses 20, 21, not only to them and the writer, but to this Epistle! It seems to be beyond just question what Peter in his second Epistle refers to (2 Peter 3:15), as written by Paul to Christian Jews, to whom Peter addressed both of his (1 Peter 1:1, and 2 Peter 3:1).
§ 48. JAMES.
The peculiarity of the Epistle before us is evident. The address marks it plainly and indelibly, "to the twelve tribes that are in dispersion." The entire breadth of the chosen people is brought before us, and this in the largest spirit of faith; for in fact there was no such people since the Assyrians executed judgment on the idolatrous ten tribes, first rent away from Rehoboam. Faith did not give it up, as we see in the O.T. when Elijah testified for Jehovah against Baal (1 Kings 18:31, also 2 Chr. 30:1; and Dan. 9:7); and so we see in the apostle Paul (Acts 26:7). Here only is it the direct address of an inspired Epistle. It is expressly far wider than the apostle Peter's word inscribed to the "elect sojourners of the dispersion," not only because these were limited to a part of Asia Minor, "Pontus, Galatia, Cappadocia, Asia [proconsular], and Bithynia," but still more deeply and restrictedly by the spiritual character notified, which excludes all but Christians like those contemplated in the great Epistle to the Hebrews.
Here it is not so, though such as had the faith of our Lord Jesus Christ are distinctly recognised (James 2:1); and the writer describes himself from the beginning as "bondman of God and of the Lord Jesus Christ" (James 1:1). But the peculiar condition that still obtained in Jerusalem is here supposed — at any rate till the Epistle to the Hebrews was written. The synagogue was frequented as yet (2:2), and the haughty bearing is not overlooked of the rich toward the poor (rich in a faith which those had not). Oppressive they themselves were in a worldly sort, nay also disposed to blaspheme the excellent Name that was called on the heirs of the Kingdom.
Hence we see already the plain traces of an unreal profession of faith, which in the apostle John's much later Epistle appears after a yet more solemn guise. But James takes up its earlier shape when faith was becoming a creed, intellectual and traditional. So it naturally would where Christians abounded in close connection with their unbelieving brethren, not only in social but religious life also. For there seemed no such urgent reason to require separation as idolatry necessitated for the Gentile confessors among the heathen.
This goes far to explain the denunciations in James 4, 5. The Epistle from its nature according to its address deals directly with open fleshly and worldly wickedness in a way unexampled among the other apostolic writings. Here it is in keeping with the direction of the writer; which is as singular in the N. T. as the book of Jonah in the Old. Both are exceptional, for the latter has for its object the testimony and mercy of God to a Gentile power, in a circle of holy writ pre-eminently if not exclusively occupied with Israel; as the former is God's testimony still to the twelve tribes, in a volume which opens and goes through with the incredulous Jews stumbling at the Stumbling-stone, and His message of grace sent meanwhile to the Gentiles who were to hear. Yet the end of the Lord is that He is full of pity and merciful; so that, as Old and New Testaments bear witness, all Israel shall be saved at His purging judgment, and the nations shall rejoice with His people, when the rejected Christ shall arise to rule as Jehovah, King over all the earth, as the like never was, nor shall ever follow, though absolute rest and righteousness will be the worthy result for all eternity.
James 1 after greeting those in view calls them to count it all joy when they fall into various temptations or trials. This presumes faith practically, looks for patience or endurance as the fruit, and exhorts that it have a perfect work, that they might be perfect and complete, lacking in nought. But if any of them lack wisdom, let him ask of God, who gives to all freely (or, liberally) and upbraids not, [as He well might]; and it shall be given to him. Hence he is told to ask in faith, as this is due to God, nothing in doubt. For the doubter is like surge of the sea wind-driven and tossed (for let not that man think that he shall receive anything from the Lord), a double-minded man unstable in all his ways (vers. 1-8).
In Christ alone here as everywhere else we see the perfection of patience and of communion with God. Present circumstances are of such small account, that the brother of low degree is to glory in his elevation by grace, and the rich in his humiliation, as passing away like flower of grass. No sooner did the sun rise with its scorching, than it withered the grass, and its flower fell, and the comeliness of its look perished: so also shall the rich fade in his ways. Emphatically therefore is it added, Blessed the man (not that stands high in the world but) that endureth temptation; for, having been proved, he shall receive the crown of life which He promised to those that love Him (9-12). Worldly feeling is in no way spared. We are called by glory and virtue.
Next, we are warned of a wholly different temptation from within. "Let none say when tempted, I am tempted of (or, from) God. For God cannot be tempted by evils, and himself tempteth none. But each is tempted when drawn away and enticed by his own lust; then lust having conceived beareth sin; and sin when completed bringeth death. Err not, my beloved brethren. Every good giving and every perfect gift is from above, coming down from the Father of lights with whom can be [or, is] no variation nor shadow of turning. Of his own will he brought us forth by the word of truth, that we should be a certain first-fruits of his creatures" (13-18). It is not redemption which is here applied, but the new life by divine and sovereign grace; and suitable practice is demanded earnestly.
Confidence in our Father is inculcated as well as dependence, no less than distrust in self; consistency too as now having by grace a new and divine nature, and watchfulness against our own lusts. Hence the word from 19 to the end of chap. 1, "Ye know [it], my beloved brethren; but let every man be swift to hear, slow to speak, slow to wrath, for man's wrath worketh not God's righteousness. Wherefore, putting away all filthiness and abundance of wickedness, receive in meekness the implanted word that is able to save your souls. But be ye doers of the word and not hearers only, beguiling yourselves: because if one is a word-hearer and not a doer, he is like a man considering his natural [or, birth-] face in a mirror; for he considered himself and hath departed and immediately forgot what he was like. But he that looked into the perfect law of liberty and remained there, being not a forgetful hearer but a work-doer, he shall be blessed in his doing. If one think to be religious while not bridling his tongue but deceiving his heart, his religion is vain. Pure and undefiled religion before our God and Father is this, to visit orphans and widows in their affliction, to keep oneself unspotted from the world."
Who could possibly set forth more plainly truth so clear, pithy, and needed day by day? We want readiness in receiving from God, vigilance against haste of speech and the high spirit, to be consistent with our relationship to Him. Self-judgment greatly helps us to profit by the word which, meekly received, enters in power, and reproduces itself in action. Where it is merely hearing, all is forgotten speedily, instead of being blessed in one's doing. But where by grace the word fixes the heart's heed, it is a perfect law of liberty, and God's will is loved for its own sake and His. The tongue is bridled because it is ours; and its licence is just the opposite of pure and undefiled service whether in active care for the sorrow-stricken, orphans and widows, or in true and holy separateness from the world which seeks self and slew the Saviour.
James 2 confronts the faith of our Lord — Lord of glory, with respect of persons. A graphic sketch of their synagogue, where the grandee was as honoured as the lowly was despised, convicts them of partiality with evil thoughts (1-4). What a contrast between God's choice and promise, and the natural effect of wealth, toward God and man (5-7)! The royal law was thus set at nought by such transgressions, yea, the whole law compromised; for whatever may be in this way, thus to offend in one point is to be guilty of all. And the law of liberty (the renewed soul going heartily as he was bidden) is alike right, given to enjoy mercy, while the judging spirit will meet the judgment it measures out (8-13).
This introduces the withering exposure (in 14-26) of faith boasting without moral reality. Such faith condemns a man instead of saving him. In vain are kind words without corresponding ways. If one say, Thou hast faith, and I have works, the answer is, Show me thy faith without works, and I from my works will show thee my faith. Need it be pointed out that Rom. 3, 4 expounds how the ungodly is justified before God? Here it is the fruitless confessor condemned before man. The point here is, Show me. The demons believe; but there is no life, only ruin. Faith without works is idle; whereas the cases of Abraham and Rahab were works so truly of faith that without living faith they were evil. For at God's word one was ready to sacrifice his son, the other to betray king and country: faith quickened and transfigured them. From opposite sides, how blessedly the two scriptures agree!
In James 3:1-12 is a full warning against speech without dependence on God or His grace; and first in public teaching. "Be not many teachers, my brethren, knowing that we shall receive greater judgment. For we all often offend. If one offend not in word, he is a perfect man, able to bridle the whole body too." Bits in horses' mouths, rudders of ships, are small but of great power: so yet more with the tongue, more untameable than any animal of land, air, or sea. It is apt to be, not inconsistent only, but hypocritical.
Instead of things so unworthy, the exhortation is to show out of a good course of life one's works in meekness of wisdom, the reverse of bitter emulation and strife with the result of disorder and every other evil. But the wisdom from above (and what else is of moment?) is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, uncontentious, unfeigned. And righteousness's fruit in peace is sown for those that make peace (13-18).
The contrast of wars and fightings is traced in James 4 to the self-pleasing and lust of the natural heart, and the corruption which flows from that friendship with the world which is enmity with God. "Think ye that the scripture speaketh in vain? Doth the Spirit that abode in us desire enviously?" Rather "He giveth more grace; wherefore he saith, God setteth himself against haughty ones and giveth grace to lowly." Submission to God is urged, and resistance of the devil who will flee, but drawing near to God: all as settled things (aorists). Then we have the remarkable call to "sinners" for cleansed hands and purified hearts in humiliation before the Lord, with true mourning and heaviness for His lifting them up (1-10).
Evil-speaking one of another is next (11, 12) reprehended as judging the law and the law-giver; to judge it is not to be its doer, but setting up against God Himself. Like self-will appears in forgetting our entire dependence on God from day to day, and in the affairs of this life (13-17). The simple yet divine motto closes, "To him therefore that knoweth to do good, and doeth it not, to him it is sin." The law no doubt is generally characterised by what is negative, as Thou shalt not do this or that; Christianity, just as manifestly, by the positive exercise of doing good, the life of God in man. Here it is insisted on.
James 5 brings in the coming of the Lord to warn the rich oppressors, and to comfort the suffering Jewish remnant that believed. The labourer awaiting harvest is made a homily of patience; and the prophets and Job still more (1-11).
Profanity is denounced, prayer proscribed to the evil entreated, singing to the happy. Again, we see how the elders intervened where any fell under a sickness inflicted governmentally, and the sick one confessed such sins and was forgiven. Indeed the general principle is pressed of confessing one to another (not a word about this to elders even while there); and the value of fervent supplication, of which Elijah was so signal an example. We also learn the privilege of restoring those who err from the truth or the right ways of the Lord, leaving it to shallow, hard, and proud men to pique themselves on putting away (12-20).