The Pulpit Commentary — Ephesians — Section 180

~is.n.t men shoul<l: (although it be false) ~lie_,~ themselves born of the gods, that theu minds, thence bear~.ng a confidence of their drnne extraction, may more boldly under- take fY8St enterpnses, pun,-ue them more earnestly, s.n.d hence accomplish them more happi:y, from the security the conceit produccth." It is by no conceit, but in sober tnah, that as Christian. belie,ers we belong to a family, to a commonwealth of which G-vJ is the Head. And should not such a connection draw us away from what is mean. au.i. ba...<:e, inspire us with noble thoughts, and incite us to noble actions? . IIL ~PECIAL ~-ORTATION TO CHRISTIAN trnrn. 1. Disposition leading up to Ohris- t,an unity. It 1s newed as what should" attend" us in our Christian walk. That is to say, if we walk worthily of our calling, this is the disposition which we shall manifest. '"With all lowliness." This is of prime importance with the apostle, for in the twelfth l•f the Romans, having set forth our duty toward God under the aspects of consecration tv his service and separation from the world, he immediately says, "For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so think as to think soberly, a.ccordincr as God hath dealt to each man a measure of faith." We have reason to be lowly before God. Even Christ, we know, cherished the spirit of lowliness, and commended it to us by his own ex:ample. He was lowly in respect of his creaturely nature. Ile was also content, as the Representati,e of mankind, to take whatever place the Father assigned him. He <lid .not need to humble himself for sin, unless representatively (if it is proper to think of him as humbling himself for the sin with which he identified himself). We have reason to be lowly, because of having been personally involved. in sin, and because of much remaining evil in our nature. And it is only in the way of faith, or in fellowship w;tli. Christ, that we have any Christian worth. .A..nd if we have thus reason to be lowly l>..iure God, shall we be arrogant toward others 1 Shall we not rather keep self in the b~'"'TOnnd, in acx:ords.n.ce m.th the precept, also in the twelfth of the Romans, " In 11cm0ur preierri.ng one another"? Let us, then, have all lowliness, such as becomes us ::l.S sinners before God, and such as becomes us in the various positions in life in which we are placed. " A.nd meekness." With lowliness the apostle couples meekness; and we need not wonder at his doing it when the Master had done it before, with this difference, that meekness came :first to his thought--" Learn of me; for I am meek and lowly in heart.'' Meekness points to sufferings which have to be endured; we need not wonder, therefore, at it having a prominence in the Saviour's thought. There a.re sufferings sent upon us with which others have not had to do. We are to bear ourselves meekly under them before God. We are not to .be as though we challenged God's sovereignty, or wisdom, or goodness in sending them. And even when othen, have had to do with our sufferings, we can look past them to God, as David did when he said, "Let him curse, for the Lord hath bidden him." " With long-suffering." '!'his has reference to provocation .-cctived. There is provocation in the ordinary course of life. We suffer from the infirmities and faults of others. We may have to do, as Paul had, with•" unreasonable and eril men.'' But we are to think specially here of there being provocation within the Chnrch circle. There is provocation if we are ardent in a good ea.use and aro c.ssr.,ciathd m.th the apathetic, or if we see clearly the proper course. to be pursued an<l ~e o,erborne by the i=orance of others, or if we are bearing our fair share of the com- ~.:.c•!l burdens while others are shirking them. There is provocation in a more positive :·,:.,r-..a if l\'e have to do with those who advance views or engage in movements which we must strongly condemn, or who are given to misrepreseuta.tion and abuse, or who in : c.alice do not scruple to stir up strife. "F?r~ring one an?ther _in love." The i~ward f,xlin" with which we are to meet provocation 1S long-suffenng; its outward manifesta- t ;un i~ described asjc,rl>earing c,ne another. The latter form of expression indicates that we have all our faults, and all need to be borne with. Forbearance is good for ourselves. " He that is slow to ancrer is better than the mighty ; and he that ruleth his spirit than he that taketh a city."° Forbearance is good for those who give provocation. It gives tl.em time for reflection. It is also a likely means by which they may be won to re.ason. It is heaping coals of fire on their heads. It is overcoming evil with good. forbearance is good for the ends of a Christian society, in preventing unnecessary di vision, in promoting unity. 2. The 'IUJ,ture of Christian unity. "Giving diligence t" keep the unity of the Spirit in the bond of peace." In accordance with what has L(;cn ~aid, this unity of the Spirit is, on the one side, a disinclination to obtrude self, err. IV. 1-32.J 'l'HE EPISTLE 'l'O 'fHE EPIIESIANS. 179