From this point our Epistle takes up the ground of manifest and gross inconsistency. None but the most heedless can regard lightly a fault so self-condemnatory; nor can God either originate or sanction so plain a disorder and misuse of that excellent possession, the speech, conferred on man by His Creator. Least excusable is the inconsistency in such as own their relationship with God and the Lord.
“Therewith we bless the Lord and (the) Father, and therewith we curse men that are made according to God's likeness. Out of the same mouth cometh blessing and cursing. Not so, my brethren, ought these things to be” (vers. 9, 10).
There is the article, and but one, to “Lord and Father.” Grammatically therefore the phrase admits of meaning “Him Who is Lord and Father,” no less than “the Lord and (the) Father” brought together under that link of objects united here expressly though in themselves distinct. This they could not be fittingly unless there were a common nature and glory. So we may see in such a phrase as “the kingdom of God and Christ.” Far be it from the heart or mouth to question in the least that Christ is God, which is declared comparatively so often. But ask for instance if we must, whether Eph. 5:55For 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. (Ephesians 5:5) means this, though the single article bracket's together both terms. So we may see in “the apostles and prophets” of Eph. 2:2020And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:20), combined for the foundation, but given separately in Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11).
The idiom is common enough even with proper names, as when the man in Acts 3:1111And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. (Acts 3:11) held fast “Peter and John” thus united, though in vers. 1 and 3 both names are presented historically without the article to either. Such is the reading of ample and good authority. But the Sinai, the Vatican, and the Alexandrine with half-a-dozen cursives insert the article before John, which if right would individualize, instead of combining in a special way, the two apostles. In chap. iv. 13, 19, there can hardly be a doubt that they are thus joined together. Both cases occur with Paul and Barnabas in chaps. xiii., xiv. Chap. xv. is instructive from varieties of form, each employed with exquisite propriety. Ver. 2 presents Paul and Barnabas, first severed, and then without emphasis as simple fact, as also in ver. 12. But in ver. 22 they are expressly combined in unity as in 25 (the order changed), as in ver. 35 the fact is merely stated historically.
There seems no sufficient ground then for doubting that “the Lord” in the usual acceptation of the term is here combined with “the Father” as objects united in our praise. That it is unusual, all admit; but so it is in many a phrase of holy writ, that our narrowness of thought may be corrected and enlarged out of the fullness of divine truth. On the other hand no one should stumble at predicating “Lord” of the Father, if such were the aim of the inspiring Spirit here. For though the crucified Jesus was made by God both Lord and Christ (Acts 2:3636Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:36)), and He is in distinctive office one sole Lord, as the Father is simply in His nature one sole God (1 Cor. 8:66But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:6)), it does not follow that “Lord” may not be applied to the other Persons in the Godhead. Thus in 2 Cor. 3 it is predicated of the Spirit in the last clause of the last verse; as it is of God rather than of Christ (Who is distinguished as His Anointed) in Rev. 11:1515And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15). It was the rarity of the combination, however taken, which no doubt led to substituting “God” as in the common text, following the more modern MSS. for “the Lord.” But if we accept the ancient reading, our language, we must bear in mind, does not, like the Greek, admit but one article.
The grand principle is plain beyond all question, that no inconsistency can be more gross than to employ the tongue, now in blessing the Supreme, now in cursing men that are made according to God's likeness. We are objects of His loving counsels, begotten of Him by the word of truth, and should be the last to curse any, as being blessed ourselves of mere mercy. It is not that fallen men have any intrinsic moral worth, as we above all should know from our own humbling experience. So we at least should never forget how they were brought into being as in God's likeness. How unbecoming in man, how shameless in us who bless the Lord and the Father, to curse men so made! Time was beyond doubt when we lived in malice and envy, hateful, hating one another; but the kindness and love of God our Savior broke down our pride and purified our souls in obeying the truth through the Spirit unto unfeigned love of the brethren, and gave us a heart touched with divine grace toward all mankind. Instead then of cursing others, we want them to obey the truth, share the blessing, and join us in blessing Him Who is the source and giver of it all.
The incongruity is heightened by the figure of the next verse (10), “Out of the same mouth cometh forth blessing and cursing;” and by the quiet but pungent appeal, “Not so, my brethren, ought these things to be.” The consistency of the Christian in its perfection is ever and only in Christ; and He is the sole and constant standard for us.
What love in Him even for the vilest and bitterest of His foes Called to inherit a blessing, may we not render evil for evil, or railing for railing, but contrariwise blessing, knowing that we are thereunto called. This is surely, dear brethren, what it ought to be.