Ver. 28. "Let him that stole," [344] saith he, "steal no more."
Seest thou what are the members of the old man? Falsehood, revenge, theft. Why said he not, "Let him that stole" be punished, be tortured, be racked; but, "let him steal no more"? "But rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need."
Where are they which are called pure; [345] they that are full of all defilement, and yet dare to give themselves a name like this? For it is possible, very possible, to put off the reproach, not only by ceasing from the sin, but by working some good thing also. Perceive ye how we ought to get quit of the sin? "They stole." This is the sin. "They steal no more." This is not to do away the sin. But how shall they? If they labor, and charitably communicate to others, thus will they do away the sin. He does not simply desire that we should work, but so "work" as to "labor," so as that we may "communicate" to others. For the thief indeed works, but it is that which is evil.
Ver. 29. "Let no corrupt speech proceed out of your mouth."
What is "corrupt speech"? That which is said elsewhere to be also "idle, backbiting, filthy communication, jesting, foolish talking." See ye how he is cutting up the very roots of anger? Lying, theft, unseasonable conversation. The words, however, "Let him steal no more," he does not say so much excusing them, as to pacify the injured parties, and to recommend them to be content, if they never suffer the like again. And well too does he give advice concerning conversation; [346] inasmuch as we shall pay the penalty, not for our deeds only, but also for our words.
"But such as is good," he proceeds, "for edifying, as the need may be, that it may give grace to them that hear."
That is to say, What edifies thy neighbor, that only speak, not a word more. For to this end God gave thee a mouth and a tongue, that thou mightest give thanks to Him, that thou mightest build up thy neighbor. So that if thou destroy that building, better were it to be silent, and never to speak at all. For indeed the hands of the workmen, if instead of raising the walls, they should learn to pull them down, would justly deserve to be cut off. For so also saith the Psalmist; "The Lord shall cut off all flattering lips." (Ps. xii. 3.) The mouth,--this is the cause of all evil; or rather not the mouth, but they that make an evil use of it. From thence proceed insults, revilings, blasphemies, incentives to lusts, murders, adulteries, thefts, all have their origin from this. And how, you will say, do murders? Because from insult thou wilt go on to anger, from anger to blows, from blows to murder. And how, again, adultery? "Such a woman," one will say, "loves thee, she said something nice about thee." This at once unstrings thy firmness, and thus are thy passions kindled within thee.
Therefore Paul said, "such as is good." Since then there is so vast a flow of words, he with good reason speaks indefinitely, charging us to use expressions of that kind, and giving us a pattern of communication. What then is this? By saying, "for edifying," either he means this, that he who hears thee may be grateful to thee: as, for instance, a brother has committed fornication; do not make a display of the offense, nor revel in it; thou wilt be doing no good to him that hears thee; rather, it is likely, thou wilt hurt him, by giving him a stimulus. Whereas, advise him what to do, and thou art conferring on him a great obligation. Discipline him how to keep silence, teach him to revile no man, and thou hast taught him his best lesson, thou wilt have conferred upon him the highest obligation. Discourse with him on contrition, on piety, on almsgiving; all these things will soften his soul, for all these things he will own his obligation. Whereas by exciting his laughter, or by filthy communication, thou wilt rather be inflaming him. Applaud the wickedness, and thou wilt overturn and ruin him.
Or else he means [347] thus, "that it may make them, the hearers, full of grace." For as sweet ointment gives grace to them that partake of it, so also does good speech. Hence it was moreover that one said, "Thy name is as ointment poured forth." (Cant. i. 3.) It caused them to exhale that sweet perfume. Thou seest that what he continually recommends, he is saying now also, charging every one according to his several ability to edify his neighbors. Thou then that givest such advice to others, how much more to thyself!
Ver. 30. "And grieve not," he adds, "the Holy Spirit of God."
A matter this more terrible and startling, as he also says in the Epistle to the Thessalonians; for there too he uses an expression of this sort. "He that rejecteth, rejecteth not man, but God." (1 Thess. iv. 8.) So also here. If thou utter a reproachful word, if thou strike thy brother, thou art not striking him, thou art "grieving the Holy Spirit." And then is added further the benefit bestowed, in order to heighten the rebuke.
"And grieve not the Holy Spirit," saith He, "in whom ye were sealed unto the day of redemption."
He it is who marks us as a royal flock; He, who separates us from all former things; He, who suffers us not to lie amongst them that are exposed to the wrath of God,--and dost thou grieve Him? Look how startling are his words there; "For he that rejecteth," saith he, "rejecteth not man, but God:" and how cutting they are here, "Grieve not the Holy Spirit," saith he, "in whom ye were sealed."
Moral. Let this seal then abide upon thy mouth, [348] and never destroy the impression. A spiritual mouth never utters a thing of the kind. Say not, "It is nothing, if I do utter an unseemly word, if I do insult such an one." For this very reason is it a great evil, because it seems to be nothing. For things which seem to be nothing are thus easily thought lightly of; and those which are thought lightly of go on increasing; and those which go on increasing become incurable.
Thou hast a spiritual mouth. Think what words thou didst utter immediately upon being born, [349] --what words are worthy of thy mouth. Thou callest God, "Father," and dost thou straightway revile thy brother? Think, whence is it thou callest God, "Father"? Is it from nature? No, thou couldest never say so. Is it from thy goodness? No, nor is it thus. But whence then is it? It is from pure lovingkindness, from tenderness, from His great mercy. Whenever then thou callest God, "Father," consider not only this, that by reviling thou art committing things unworthy of that, thy high birth, but also that it is of lovingkindness that thou hast that high birth. Disgrace it not then, after receiving it from pure lovingkindness, by showing cruelty towards thy brethren. Dost thou call God "Father," and yet revile? No, these are not the works of the Son of God. These are very far from Him. The work of the Son of God was to forgive His enemies, to pray for them that crucified Him, to shed His blood for them that hated Him. These are works worthy of the Son of God, to make His enemies,--the ungrateful, the dishonest, the reckless, the treacherous,--to make these brethren and heirs: not to treat them that are become brethren with ignominy like slaves.
[350] Think what words thy mouth uttered,--of what table these words are worthy. Think what thy mouth touches, what it tastes, of what manner of food it partakes! Dost thou deem thyself to be doing nothing grievous in railing at thy brother? How then dost thou call him brother? And yet if he be not a brother, how sayest thou, "Our Father"? For the word "Our" is indicative of many persons. Think with whom thou standest at the time of the mysteries! With the Cherubim, with the Seraphim! The Seraphim revile not: no, their mouth fulfills this one only duty, to sing the Hymn of praise, to glorify [351] God. And how then shalt thou be able to say with them, "Holy, Holy, Holy," [352] if thou use thy mouth for reviling? Tell me, I pray. Suppose there were a royal vessel, and that always full of royal dainties, and set apart for that purpose, and then that any one of the servants were to take and use it for holding dung. Would he ever venture again, after it had been filled with dung, to store it away with those other vessels, set apart for those other uses? Surely not. Now railing is like this, reviling is like this. "Our Father!" But what? is this all? Hear also the words, which follow, "which art in Heaven." The moment thou sayest, "Our Father, which art in Heaven," the word raises thee up, it gives wings to thy mind, it points out to thee that thou hast a Father in Heaven. Do then nothing, speak nothing of things upon earth. He hath set thee amongst that host above, He hath numbered thee with that heavenly choir. Why dost thou drag thyself down? Thou art standing beside the royal throne, and thou revilest? Art thou not afraid lest the king should deem it an outrage? Why, if a servant, even with us, beats his fellow-servant or assaults him, even though he do it justly, yet we at once rebuke him, and deem the act an outrage; and yet dost thou, who art standing with the Cherubim beside the king's throne, revile thy brother? Seest thou not these holy vessels? Are they not used continually for only one purpose? Does any one ever venture to use them for any other? Yet art thou holier than these vessels, yea, far holier. Why then defile, why contaminate thyself? Standest thou in Heaven, and dost thou revile? Hast thou thy citizenship with Angels, and dost thou revile? Art thou counted worthy the Lord's kiss, and dost thou revile? Hath God graced thy mouth with so many and great things, with hymns angelic, with food, not angelic, no, but more than angelic, with His own kiss, with His own embrace, and dost thou revile? Oh, no, I implore thee. Vast are the evils of which this is the source; far be it from a Christian soul. Do I not convince thee as I am speaking, do I not shame thee? Then does it now become my duty to alarm you. For hear what Christ saith: "Whosoever shall say to his brother, Thou fool, shall be in danger of the hell of fire." (Matt. v. 22.) Now if that which is lightest of all leads to hell, of what shall not he be worthy, who utters presumptuous words? Let us discipline our mouth to silence. Great is the advantage from this, great the mischief from ill language. We must not spend our riches here. Let us put door and bolt upon them. Let us devour ourselves alive if ever a vexatious word slip out of our mouth. Let us entreat God, let us entreat him whom we have reviled. Let us not think it beneath us to do so. It is ourselves we have wounded, not him. Let us apply the remedy, prayer, and reconciliation with him whom we have reviled. If in our words we are to take such forethought, much more let us impose laws upon ourselves in our deeds. Yea, and if we have friends, whoever they may be, and they should speak evil to any man or revile him, demand of them and exact satisfaction. Let us by all means learn that such conduct is even sin; for if we learn this, we shall soon depart from it.
Now the God of peace keep both your mind and your tongue, and fence you with a sure fence, even His fear, through Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory forever. Amen.
[335] ["And the first exhortation here was suggested by the immediately preceding aletheia. The figurative form of the precept also (apothemenoi, putting off') is an echo from what precedes."--Meyer.--G.A.]
[336] ["Members' one of another, and to lie' to one another,--how contradictory!"--Meyer.--G.A.]
[337] [eikei, Field's emendation for the reading eike of the mss. He cites the phrase to eikon kai me antitupoun from Plato, Cratylus, 420 D.--G.A.]
[338] antitupei.
[339] [This seems to be a correct account of the new connection, but the exact force of the first imperative it is not easy to determine. Winer (Grammar of N.T., Thayer's translation, pp. 311, 312) takes it permissively: Be angry (I give you leave), but do not sin. He cites in proof Jer. x. 24, which, however, can be otherwise explained, namely, as the imperative of request, used in prayer. Compare the Lord's prayer. Meyer says it does not seem logical to connect two imperatives by kai unless they are taken in the same sense. If the first imperative were permissive, the combination would be exceptive, and alla, monon or plen (Jer. x. 24.) would be required. Both imperatives then are jussive, and there is an anger which a man not only may, but ought, to feel. So Ellicott and Riddle.--G.A.]