The Pulpit Commentary — Ephesians — Section 179

are established. But it is to be observed that " the apostle does not honour all industry: far from it. He always reprobates the covetous, moncy-"etting 0 spirit. He even says, ' The love of money is the root of all evil,' and he calls covetousness idolatry. . . . He admires industry, but it must he industry which is consecrated by the nature which he requires; for it is that of duty-when a man fulfils in the fear of God the task which is allotted to him." In the present instance he exhorts them to give up the laziness which would prompt a man to steal, and to work earnestly that they may be able to help others. Labour is exalted when disinterestedness enters in and consecrates it. 4. Filthy conversation. We need not tarry upon this. It is known to be one of the great trials of missionary life in heathen lands. What they hear is something awful. Some time since an enterprising and able young man disguised himself and spent some nights in: the model lodging-houses of Glasgow, to report on the way in which they are conducted. His testimony was that it was not so much what he saw or smelt which gave him such pain, as what he heard. This exactly illustrates the point before us. Paul's ear, we may be sure, bad been the avenue of exquisite torture as be heard "the filthy conversation of the wicked." He calls upon his con- . verts, consequently, to cultivate a gracious and edifying discourse. It is by speaking that human usefulness is chiefly realized. Men are to be talked into better things (Rom. x. 17). IV. CONSIDER HIBWAilNING AGAINST GRIBVINGTHE HOLY SPmIT OF GoD. (Ver. 30.) Now, if Paul's ears were grieved with the immoralities of heathenism, how much more must we believe will the Holy Spirit be offended! How needful that those in whose hearts he dwells should abstain from all appeal'll.nce of evil, and so give no offence to the holy Guest! More especially should this be the case when be condescends to seal souls "unto the day of redemption." If he has come to abide with us for ever, surely we ought not to trifle in his presence or to offend his pure and blessed Being! V. LASTLY, CONSIDER HIS APPEAL FOR MUTUAL FORBEARANCE AND KINDLINESS, (Vers. 31, 32.) He brings in the forgiveness of God tous as a reason why we should be forbearing and forgiving to one another, In this way he expects to bring the Ephesians, who had been so unholy, into the glorious unity of Christian love. The material on which he ·worked was raw and rough indeed, but not worse than human nature still. But out of the roughest stone hewed from the quarry of nature Divine grace can !!lake polished stones fitted for God's palace.-R. M. E. Vere. 1-16.-Ezhortation. I. TnA.NSITION FROM THE DOCTRINAL TO THE PBAOTICAL, "I therefore, the prisoner in the Lord, beseech you." There is a similar transit'on at Rom. xii. 1, "I beseech you therefore." In both cases the "therefore " is the link of connection between doctrine and duty. In both cases the apostle follows up his exposition of doctrine by an affectionate enforcement of duty. In the other case his affectionate tone is caught from a consideration of the mercies of God. In tho present case it is caught from a consideration of his own sufferings. He has already prayed for them as the prisoner of Christ Jesus. Now, he beseeches them as the prisoner in the Lord. If in the former expression the idea is more tho.t the Imprison- ment was "caused" by Christ, in the latter it is more that it came to him, not as a wrong-doer, but as moving in the Christian sphere. Either way, be refers it to Christ. He might have commanded them as their apostle, who had received the mystery relating to them by revelation, but he rather besought them as the Lord's prisoner. It is well when the "official" can he lost sight in the "personal." Paul thought that he might urge those from whom be bad bad an affectionate parting to the performance of duty by the consideration of his chains (in their relation to Christ). II. GENERAL EXHORTATION. "Walk worthily of the calling wherewith ye wero called." They were called, according to the foregoing part of the Epistle, to be sons, or members of the Christian family. Another aspect of it was that they wero called to be citizens, or members of the Christian commonwealth. They were thus called when they accepted of Christ. But whether they were called to be sons or citizens, it was a "high" calling wherewith they were called. They had a great" Head" placed over them. It was in the working out of a great scheme that they were called. And the apostle's thought is that they were to bring their "walk " into somo worthy correspond- ence with their "calling." "It is," ea.id a Roman writer, "useful for cities that J!;PHESIANS, IV  178 THE EPISTLE 'l'O 'l'HE EPHESIANS, [oa. IV, 1-32.