customed to speak of vexing the mind of a man. By whom ye are sealed. The Spirit of God is the seal, by which we are distinguished from the wicked, and which is impressed on our hearts as a sure evidence of adoption. Unto the day of redemption,—that is, till God conduct us into the possession of the promised inheritance. That day is usually called the day of redemption, because we shall then be at length" delivered1 out of all our afflictions." "2 In this passage the word sealed may have a different meaning from that which it usually bears,that God has impressed his Spirit as his mark upon us, that he may recognise as his children those whom he perceives to bear that mark.

31. Let all bitterness. He again condemns anger; but, on the present occasion, views in connection with it those offences by which it is usually accompanied, such as, noisy disputes and reproaches. Between wrath and anger 3 there is little difference, except that the former denotes the power, and the latter the act; but here, the only difference is, that anger is a more sudden attack. The correction of all the rest will be greatly aided by the removal of malice. By this term he expresses that depravity of mind which is opposed to humanity and justice, and which is usually called malignity.

32. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

With bitterness he contrasts kindness, or gentleness of countenance, language, and manners. And as this virtue will never reign in us, unless attended by compassion, he recommends to us to be tender-hearted, " This will lead us not only to sympathize with the dis

5

1 Psalm xxxiv. 19.

2 It is unnecessary to make any observations on this phrase, in addition to what have already been made in expounding Rom. viii. 23, and 1 Cor. i. 30.-Author's Note.

3 θυμὸς καὶ ὀργὴ.

5 συμπάθεια.

4 κακία.
· εὔσπλαγχνοι.

tresses of our brethren, as if they were our own, but to cultivate that true humanity, which is affected by every thing that happens to them, in the same manner as if we were in their situation. The contrary of this is the cruelty of those iron-hearted, barbarous men, by whom the sufferings of others are beheld without any concern whatever.

Forgiving one another. The Greek word here rendered forgiving, is supposed by some to mean beneficence. Erasmus, accordingly, renders it bountiful.2 Though the word admits of that meaning, yet the context induces me to prefer the other view, that we should be ready to forgive. It may sometimes happen that men are kind and tender-hearted, and yet, when they receive improper treatment, do not so easily forgive injuries. That those, whose kindness of heart in other respects disposes them to acts of humanity, may not fail in their duty through the ingratitude of men, he exhorts them to discover a readiness to lay aside resentment. To give his exhortation the greater weight, he holds out the example of God, who has forgiven to us, through Christ, far more than any mortal man can forgive to his brethren. 3

CHAPTER V.

1. Be ye therefore followers of God as dear children: 2. And walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour.

1. Be ye therefore followers. The same principle is

1

χαριζόμενοι ἑαυτοῖς.

2 Largientes.

Col. iii. 13.

followed out and enforced by the consideration that children ought to be like their father. We, who are the children of God, are reminded that we ought, as far as possible, to resemble him in acts of kindness.1 If then we are the children of God, we ought to be followers of God. Christ also declares that, unless we show kindness to the unworthy, we cannot be the children of our heavenly Father. "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

"2

We

2. And walk in love, as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.

And gave himself for us. This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redcem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbours. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.

An offering and a sacrifice to God of a sweet smelling savour. While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ's death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank.

1 It is impossible not to perceive that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. Author's Note.

Matt. v. 44, 45.

But the more extraordinary the discoveries which have reached us of the Redeemer's kindness, the more strongly are we bound to his service. Besides, we may infer from Paul's words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savour, we too shall be "unto God a sweet savour," when this holy perfume is spread over us. To this applies the saying of Christ, "Leave thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."2

3. But fornication, and all uncleanness, or covetousness, let it not be once named among you as becometh saints; 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6. Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. 7. Be not ye therefore partakers with them.

3. But fornication. This chapter and the third of the Epistle to the Colossians contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To

12 Cor. ii. 15.

2 Matt. v. 23.

this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.

4. Neither filthiness. To those three-other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, -which is so agreeable as to seem worthy of commendation,―and condemns it as a part of foolish talking. The Greek word is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. Of all the three offences now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.

But rather giving of thanks, as some render it, or,— according to Jerome's interpretation, which I prefer,but rather GRACE. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, "while they take pleasure in idle or abusive talk, do you give thanks to God," the exhortation would have been too limited. The Greek word,2 though it usually signifies Thanksgiving, admits of being translatedGrace. All our conversations ought to be, in the true sense of the words, sweet and graceful, and this end will be gained if the useful and the agreeable are properly mingled.