Text: First Thessalonians 4, 1-7.

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

EXHORTATION TO HOLINESS.

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

2. But mark you this: Paul places much value upon the gift bestowed upon us, the gift of knowing how we are "to walk and to please G.o.d."

In the world this gift is as great as it is rare. Though the offer is made to the whole world and publicly proclaimed, further exhortation is indispensable, and Paul is painstaking and diligent in administering it. The trouble is, we are in danger of becoming indolent and negligent, forgetful and ungrateful--vices menacing and great, and which, alas, are altogether too frequent.

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

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

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

5. Paul, however, threatens such sins with the wrath of G.o.d, lest anyone become remiss and indolent, imagining the kingdom of Christ a kingdom to tolerate with impunity such offenses. As Paul expresses it, "G.o.d called us not for uncleanness, but in sanctification [holiness]."

The thought is: Unchast.i.ty does not come within the limits of Christian liberty and privilege, nor does G.o.d treat the offender with indulgence and impunity. No, indeed. In fact, he will more rigorously punish this sin among Christians than among heathen. Paul tells us (1 Cor 11, 30) that many were sickly and many had succ.u.mbed to the sleep of death in consequence of eating and drinking unworthily. And Psalm 89, 32 testifies, "Then will I visit their transgression with the rod."

6. True, they who sin through infirmity, who, conscious of their transgressions, suffer themselves to be reproved, repenting at once--for these the kingdom of Christ has ready pity and forbearance, commending them to acceptance and toleration (Rom 15; Gal 6, 1; 1 Cor 13, 7); but that such vices be regarded generally lawful and normal--this will not do! Paul declares, "This is the will of G.o.d, even your sanctification." And he speaks of "how ye ought to ...

please G.o.d." His thought is: Some consider these sins a matter of little moment, treat them as if the wind blew them away and G.o.d rather had pleasure in them as trivial affairs. But this is not true. While G.o.d really bears with the fallen sinner, he would have us perceive our errors and strive to mend our lives and to abound more and more in righteousness. His grace is not intended to cloak our shame, nor should the licentious abuse the kingdom of Christ as a shield for their knavery. Paul commands (Gal 5, 13), "Use not your freedom for an occasion to the flesh"; and Peter (1 Pet 2, 16), "As free, and not using your freedom for a cloak of wickedness, but as bondservants of G.o.d."

7. Paul, following the Hebrew way of speaking, has reference to chast.i.ty where he says "your sanctification." He terms the body "holy"

when it is chaste, chast.i.ty being, in G.o.d's sight, equivalent to holiness. "Holiness," in the Old Testament, is a synonym for "purity."

Again, "holiness" and "purity" are regarded as the same thing in First Corinthians 7, 14: "Else were your children unclean; but now are they holy."

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

"Not in the pa.s.sion of l.u.s.t [in the l.u.s.t of concupiscence], even as the Gentiles."

9. The Gentiles, who know not G.o.d, give themselves up to all manner of uncleanness, or disgraceful vices, as Paul records in Romans 1, 29-31.

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

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

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

_Third Sunday In Lent_

Text: Ephesians 5, 1-9.

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

EXHORTATION TO BE IMITATORS OF G.o.d.

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

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

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

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

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

"To G.o.d for an odor of a sweet smell [for a sweet-smelling savor]."

4. This expression Paul takes from the Old Testament. There the temporal sacrifices are described as being "a sweet-smelling savor"

unto G.o.d: that is, they were acceptable and well-pleasing to him; but not, as the Jews imagined, because of the value of the work or of the sacrifices in themselves. For such thoughts they were chastised by the prophets often enough. They were acceptable on the ground of the true sacrifice which they foreshadowed and encircled. Paul's thought is this: The sacrifices of the Old Testament have pa.s.sed. Now all sacrifices are powerless but that of Christ himself; he is the sweet-smelling savor. This sacrifice is pleasing to G.o.d. He gladly accepts it and would have us be confident it is an acceptable offering in our stead. Moreover, there is no other sacrifice the Christian Church can offer for us. The once-offered Christ alone avails.

Although, following his example, we present our bodies a sacrifice, as taught in Romans 12, 1, yet we do not do so in behalf of ourselves or others; that is the function of the one sacrifice alone--Christ.

Therefore, all sacrifices offered in the mistaken notion that they avail for us, or even secure forgiveness of sin, are wicked and unsavory. But more of this elsewhere.

SINS NOT TO BE NAMED AMONG CHRISTIANS.

"But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints."

5. In naming uncleanness in addition to fornication, the reference is to all sensual affections in distinction from wedded love. They are too unsavory for him to mention by name, though in Romans 1, 24 he finds it expedient to speak of them without disguise. However, also wedded love must be characterized by moderation among Christians.

While there is a conjugal duty to be required by necessity, it is for the very purpose of avoiding unchast.i.ty and uncleanness. The ideal and perfect condition, it is true, would be cohabitation with a sole view to procreation; however, that is too high for attainment by all.

6. Paul declares that the sin he indicates should not be named of the Ephesians. Unquestionably, among Christians there will always be some infirm one to fall; but we must labor diligently, correcting, amending and restraining. We must not suffer the offense to go unchallenged, but curtail and remedy it, lest, as remarked in the preceding lesson, the heathen stumble, saying: "Christians tolerate such vices among themselves; their conduct is not different from our own." An occasional fall among Christians must be borne with so long as right prevails in general, and such things are neither tolerated nor taught, but reproved and amended. Paul gives the counsel (Gal 6, 1) that the brethren restore the fallen in a spirit of meekness; and he blames the Corinthians for not reproving them who sin. 1 Cor 5, 2. A sin, once punished, is as if the sin did not exist; it is no longer a matter of reproach.

7. Likewise with covetousness: we are to understand that it is not to be named of Christians. That is, should one be covetous, should one defraud another or contend with him about temporal advantage, as evidently was true of the Corinthians (1 Cor 6, 1), the offense must not be suffered to go unreproved and uncorrected. The Gospel must be carefully upheld and preserved among the mult.i.tude, "that our ministration be not blamed." 2 Cor 6, 3.

I make this point for the sake of those who, so soon as they observe that all Christians are not perfectly holy, but will occasionally stumble and fall, imagine there is no such thing as a Christian and the Gospel is impotent and fruitless. Just as if to be a Christian meant the mountain already climbed and complete, triumphant victory over sin! The fact is, it is rather a contest, a battle. Wherever there is a contest, or a battle, some of the combatants will flee, some will be wounded, some will fall and some even be slain. For warfare is not unaccompanied by disaster if it be real warfare.

8. The writer of the epistle goes on to a.s.sign the reason why it does not sound well to hear such things concerning Christians--because they are saints and it behooves saints to be chaste and moderate, and to practice and teach these virtues. Note, he calls Christians "saints,"

notwithstanding that in this life they are clothed with sinful flesh and blood. Doubtless the term is not applied in consequence of their good works, but because of the holy blood of Christ. For Paul says (1 Cor 6, 11): "But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our G.o.d." Being holy, we should manifest our holiness by our deeds.

Though we are still weak, yet we ought duly to strive to become chaste and free from covetousness, to the glory and honor of G.o.d and the edifying of unbelievers.

"Nor filthiness, nor foolish talking, or jesting, which are not befitting."

9. "Filthiness"--scandalous talk--is unchaste language suggestive of fornication, uncleanness and carnal sins. It is common in taverns and generally found as accompaniment of gluttony, drunkenness and gambling. Especially were the Greeks frivolous and adepts in this respect, as their poets and other writers attest. What Paul refers to in particular is the lewd conversation uttered in public without fear and self-restraint. This will excite wicked thoughts and give rise to serious offenses, especially with the young. As he states elsewhere (1 Cor 15, 33), "Evil companionships [communications] corrupt good morals." Should there be any Christians forgetful enough to so transgress, the offense must be reproved; otherwise it will become general and give the congregation an ill repute, as if Christians taught and tolerated it the same as the heathen.

FOOLISH TALKING AND JESTING.

10. By "foolish talking" is indicated the fables and tales and other lore in which the Greeks particularly abound--a people who possess a special faculty for fiction of this sort. Similar are the tales commonly related by our women and maidens while spinning at the distaff, also those which knaves are fond of relating. Here belong also worldly songs which either relate lewd matters or turn upon slippery, frivolous themes. Such are "The Priest of Kalenburg,"

"Dietrich of Berne" and innumerable others.

11. Particularly unchristian is every kind of such buffoonery in the church when men are gathered to hear and learn the Word of G.o.d. But the practice is common where many come together. Even where at first things of a serious nature are discussed, men soon pa.s.s to frivolous, wanton, foolish talk, resulting in a waste of time and the neglect of better things. For instance, on the festival of Easter, foolish, ridiculous stories have been introduced into the sermon to arouse the drowsy. And at the Christmas services, the absurd pantomime of rocking a babe, and silly declamations in rhyme, have found vogue. Similarly the festivals commemorating the three holy kings, the pa.s.sion of Christ, Dorothy and other saints were characterized.

12. In this category should also be cla.s.sed the legends of the saints and the confused ma.s.s of lies concerning miracles, pilgrimages, ma.s.ses, worship of saints, indulgencies, and so on, which once dominated the pulpit. Yet these falsehoods are too gross to be called merely foolish. They are not just frivolous lies merely destructive of good morals, such as Paul refers to here, but they completely overthrow faith and the Word of G.o.d, making sainthood impossible. Such kind of jesting is altogether too serious. Those, however, who have seen into them treat them as lies of the same frivolous and abominable character as the fables or old women's tales mentioned by Paul 1 Tim 4, 7. But while the latter are mere human tales which n.o.body believes, which no one will place reliance on, serving as mere occasion of merriment, without becoming a source of general moral corruption, an obstacle to improvement and a cause of cold, indolent Christianity, the falsehoods of the pulpit are diabolical tales held as truth in all seriousness, but a comedy for the devil and his angels.