In these exhortations, as in the doctrine of the epistle, there is no notion of bettering the nature of man. A new nature is shown to belong to the Christian—Christ is his life. The practical aim follows that this should be exercised and manifested.
Nevertheless, there is a serious hindrance, for the old man remains, the flesh is still in the Christian; and as the new creature is in no way the result of improving the old, so the old nature is incapable of being absorbed or exalted into the new. They are irreconcilably opposed. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” The only course, and comfort, and duty open to the faithful, is to deny and mortify the flesh, so that the new man may be left free to do the will of God.
On the last portion which occupied us, we saw the danger of yielding to anger; it easily degenerates into hatred, and this gives occasion for the devil to enter. We have now another exhortation, which to some might seem hardly called for among Christians. “Let him that stole steal no more.” It is not exactly “him that stole,” but “the stealer.” “Thief” would be too strong; and “he that stole” is too weak. The apostle was led to choose a term so large as to take in every shade of such dishonesty. Do you think the caution needless? Beware lest your self-confidence, and the slight of any word God has written, ensnare you. There can be no doubt that the Spirit who inspired the epistle judged the admonition necessary for us all, as well as for the Ephesian saints; yet nowhere do we find an Assembly more happy, flourishing, and blessed of God, than the Church in Ephesus. Yet even for them, quickened and raised with Christ, and seated in Him in heavenly places, the Holy Spirit saw its suitability. God knows us better than we know ourselves; and let saints be ever so instructed, devoted, or earnest, in none of these things, apart from the enjoyment of present communion, apart from actual dependence on God, is there any adequate safeguard. Besides, if a soul through unwatchfulness had slipped aside into that which is so degrading even in human eyes, we can readily conceive the force of such a word to the heartbroken and ashamed, in danger of being swallowed up with overmuch sorrow. How little the heart felt its perils or knew either its own weakness or the power of Satan! Now, restored to judge itself according to God, it owns the value of words like these, which it had once deemed well-nigh useless for the saint. Now, too, it feels how exceeding broad is the Spirit's appeal, comprehending every kind of worldly, professional, or trade custom (no matter how respectable) that is fraudulent, as well as the grosser forms of dishonesty. God is training the new man according to His own thoughts.
How strikingly also such a precept shows that the Christian is on larger, higher, firmer ground than that on which Israel after the flesh stood or rather fell. Never do you hear the law say, “Let the stealer steal no more;” its voice must rather be, “Let him die.” The law is good if a man use it lawfully; and its lawful application is expressly not to form, guide, and govern the walk of the righteous, but to deal with the lawless and disobedient, ungodly and sinful, unholy and profane, and, in short, with whatever is contrary to sound doctrine. Sin, we are told in Romans 6, shall not have dominion over Christians, “for ye are not under the law, but under grace;” and this in a chapter where the question is the holy walk of the saint, not his justification. Yet in the face of this, the clear and uniform teaching of the New Testament, the tendency of most in Christendom habitually is to go back to law, especially where there is feeble separation from the world. But it is easily understood. For the world does not receive or understand the grace of God, whereas it can appreciate in the letter the righteous law of God. Hence, where the world and the saints are mixed together, the will of man soon takes the upper hand; and as the saint cannot elevate the world to his standing, he must sink to that which he holds in common with the world; and thus both meet once more on Jewish ground, as if the cross of Christ had never been, and the Holy Spirit were not sent down from heaven to gather believers out of this mixed condition into the assembly of God apart from the world. Even for the individual Christian, as well as for the Church, and most of all for God's truth, grace, and glory, the loss has been incalculable. For the ordinary walk has been reduced to a string of negatives, save in public acts of philanthropy, religious activity, or ritual observances, which the Christian shares with any and everybody that will join him. It is not occupation with good according to God's will; still less is it suffering for the sake of Christ and of righteousness from a world which knows them not This is not Christianity, though it is the state and the system of most Christians. Did Christ ever obey from the fear of judgment? Was not His life a surrender of Himself to the holy will and pleasure of His Father? So our souls must be occupied with God's grace in Christ, if we are to find strength in pleasing Him. The mere avoidance of evil, the not doing this or that, is below our calling. Do we indeed desire to know and to do His will as His children? Are we zealous in learning to do well, no less than careful to cease from each evil way If not, the day will come when we may begin to do evil again, and with a conscience the less sensitive, because we have learned truth which we do not carry out.
Very beautiful is the apostolic exhortation on the positive side. “But rather let him labor, [idleness is neither right nor safe,] working with his hands the thing which is good, that he may have to distribute to him that needeth.” Thus does the Spirit cheer and direct the man whose hands were once put forth in unworthy ways; thus does He open a happy path where grace can vindicate its power, spite of a dishonest nature and habit; and he who was the stealer before he knew the Saviour's name, may now have fellowship with the spirit and practice of the great apostle (Acts 20:33-3533I have coveted no man's silver, or gold, or apparel. 34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:33‑35)), yea, and of the Master Himself, remembering His words, how He said, It is more blessed to give than to receive. To live is the worldly man's object in labor; to give is the Christian motive. It is not a mere question of chance surplus, but an express object, especially for him who has the consciousness of the mercy that delivered him from covetous sin and its shame and judgment. Only the toil must be about what is good and honest. In vain will you plead a benevolent or religious use of ill-gotten gain. No employment that is contrary to God's will is good for the Christian, but should be given up at once. The covenant of Sinai never enunciated such a motive for toil as this. To talk about the ten commandments as the rule for the Christian's walk now, is to go back from the sun which rules the day to the moon which rules the night; it is to eclipse Christ by Moses under the delusive profession of doing God service. In general, what the law exacted from those under it on the principle of right, the Christian is responsible on the principle of grace to exceed in every possible way. The scope of obedience is immensely increased; the inward motives are searched out and laid bare; the very tendency to violence, corruption, and falsehood is judged in its roots, and suffering wrongfully and withal in love takes the place of earthly righteousness for the disciples. Such is the unquestionable teaching of our Lord and of His apostles; it is darkened, undermined, and denied, by those who insist on Judaizing the Church by putting the Christian under the law as his rule of life. Truly they “understand not what they say nor whereof they affirm.”
Next, it is not our deeds only that have to be considered, but our words. “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers” (vs. 29). Worthless language is to be eschewed as one rejects good-for-nothing fruit; if it were on the tongue, let the unprofitable word proceed no farther. Unclean allusion we shall find specified and forbidden in the chapter following. Here I conceive the circle is more comprehensive. Many who would neither utter nor hear impure conversation may often have to bemoan the utterance and the sanction of unsavory discourse. Better to be silent if there be not (such is the force) something good for needful edification. The need measures the service, and love builds instead of puffing up as knowledge does. It is equally true that “in the multitude of words there wanteth not sin,” and that “the lips of the righteous feed many;” they “know what is acceptable,” and those who hear are refreshed and blessed.
Hitherto we have had grounds of holy action, as well as guards against sin, found in the features of the new man. But this we know does not give us the full character and power of the Christian man. The holy Spirit of God dwells in him. This blessed but solemn truth is now pressed in its practical bearing. We are said (ch. 2:22) to be built together for an habitation of God in Spirit; and therefore do the apostles exhort us (ch. 4) to walk worthy of the calling wherewith we have been called. But there is an individual indwelling of the Holy Spirit, as well as His relation to the house of God. We have been sealed by the Spirit, appropriated thereby to God on the ground of accomplished redemption. The precious blood of Christ has washed away our sins; in Him we have redemption through His blood, the forgiveness of offenses, according to the riches of God's grace. Thus, His sacrifice has effaced before God and to faith all our evil, and a new nature is ours in Christ; so that the Holy Spirit can come and dwell in us, and seal us for the day of redemption, when our body shall be transformed into the likeness of the glory of Christ, as surely as our souls are now quickened into His life. In presence of this infinite present privilege and pledge of glory forever the apostle adds, “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” He is the spring of energy to strengthen the saint unto all that is well-pleasing to God. But this supposes that there is self-judgment and dependence on God. Otherwise we grieve Him, and are made to feel, not His power, but our own wretched unfaithfulness.
Again, it seems strange that any Christian should be so unintelligent as to confound the word here with “quench not the Spirit” in 1 Thessalonians 5:1919Quench not the Spirit. (1 Thessalonians 5:19). The context (vs. 20) there shows plainly that it is a warning not to hinder the smallest real manifestation of the Holy Spirit in a saint, no matter how feeble he might be; and the history of Christendom to the present hour proves how much the precept was needed, and how little the apostolic injunction has been attended to. But the passage in Ephesians 4 is a personal concern for every saint and his own conversation every day.
Another thing to be noted is the difference from the language of Psalm 51: “Take not thy Holy Spirit from me.” But the apostle, even when he presses that we should not grieve the Holy Spirit, never hints at His being taken away. On the contrary, he in the same breath assures us that we were sealed by Him for the day of redemption; and there can be no fuller way of intimating our personal security than such a sentence. To what are we to attribute this difference? Not, I need hardly say, to a higher inspiration in Paul the apostle, than in David the king; but to the necessary and revealed modification of the Spirit's relation to the saint, since Jesus died and rose and went to heaven. Till then there was no such thing as the Spirit given to abide with the believer forever. He blessed souls then, wrought in and by them, filled with joy and power betimes; but indwelling as the Christian has and knows now, there was and could not be till the glorification of Jesus, because of sin put away by His blood. Hence we are told not to grieve the Spirit, but are never, since He was given, supposed to deprecate His departure. Unquestionably, this aggravates the sin of a Christian and imparts poignancy and bitterness to his self-reproach in that case; but even this is intended of God for the graver warning of His child. The verse, therefore, clearly proves, on the one hand, the danger of sinning and thus of grieving the Spirit; and, on the other, the security of the saint even in and spite of such sorrowful circumstances. He is brought to God, reconciled, washed, sanctified, justified; he has eternal life and shall never perish; he is sealed of the Spirit, and that seal who can break? If he fall into sin, assuredly God will see to it and chasten, yea, unto death; for He will neither make light of his evil nor condemn himself with the world. So Peter exhorts the godly to walk in holy obedience, and while they called on Him as Father who, without respect of persons, judges according to each one's work, to pass their time of sojourn in fear; at the same time, far from weakening their confidence, he proceeds, “forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold ... but with the precious blood of Christ.” Thus, the truth of God has the effect of attracting and strengthening the affections, even when it sets us with our faces in the dust; while human error, as it weakens the full grace of God, so it fails thoroughly to humble the soul. But what a truth it is for the believer, that he has within the constant presence of a divine person, the Holy Spirit, the witness of all that passes there! How careful should we be that we grieve Him not! But it is not a truth for conscience only, but pregnant with consolation; for He dwells in us evermore, not because we are worthy of such a heavenly denizen, but in virtue of the worth of Jesus and the perfectness with which His work has cleansed us in God's sight from our sins; and He is in us for our joy, and strength, and blessing evermore, through and in Christ the Lord. May we be enabled, always confident, always to pray, and not to faint!