The three remaining chapters consist entirely of practical exhortations. Mutual agreement is the first subject, in the course of which a discussion is introduced respecting the government of the church, as having been framed by our Lord for the purpose of maintaining unity among Christians. 1.

2. With all humility. He now descends to particulars, and first of all he mentions humility The reason is, that he was about to enter on the subject of Unity, to which humility is the first step.

3. Endeavoring to keep the unity of the Spirit. With good reason does he recommend forbearance, as tending to promote the unity of the Spirit. Innumerable offenses arise daily, which might produce quarrels, particularly when we consider the extreme bitterness of man’s natural temper.

4. There is one body. He proceeds to show more fully in how complete a manner Christians ought to be united. The union ought to be such that we shall form one body and one soul. These words denote the whole man. We ought to be united, not in part only, but in body and soul.

5. One Lord. In the first Epistle to the Corinthians, he employs the word Lord, to denote simply the government of God. “There are differences of administration, but the same Lord.” In the present instance, as he shortly afterwards makes express mention of the Father, he gives this appellation…

6. One God and Father of all. This is the main argument, from which all the rest flow. How comes it that we are united by faith, by baptism, or even by the government of Christ, but because God the Father, extending to each of us his gracious presence, employs these means for gathering us to…

7. But to every one. He now describes the manner in which God establishes and preserves among us a mutual relation. No member of the body of Christ is endowed with such perfection as to be able, without the assistance of others, to supply his own necessities.

8. Therefore he saith. To serve the purpose of his argument, Paul has departed not a little from the true meaning of this quotation. Wicked men charge him with having made an unfair use of Scripture.

9. Now that he ascended. Here again the slanderers exclaim, that Paul’s reasoning is trifling and childish. “Why does he attempt to make those words apply to a real ascension of Christ, which were figuratively spoken about a manifestation of the Divine glory? Who does not know that the word ascend…

10. That ascended up far above all heavens; that is, beyond this created world. When Christ is said to be in heaven, we must not view him as dwelling among the spheres and numbering the stars.

He returns to explain the distribution of gifts, and illustrates at greater length what he had slightly hinted, that out of this variety arises unity in the church, as the various tones in music produce sweet melody. The meaning may be thus summed up.

12. For the renewing of the saints. In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, (ad consummationem) for the completeness.

13. Till we all come. Paul had already said, that by the ministry of men the church is regulated and governed, so as to attain the highest perfection. But his commendation of the ministry is now carried farther.

14. That we may be no more children. Having spoken of that perfect manhood, towards which we are proceeding throughout the whole course of our life, he reminds us that, during such a progress, we ought not to resemble children.

15. But, speaking the truth. Having already said that we ought not to be children, destitute of reason and judgment, he now enjoins us to grow up in the truth. Though we have not arrived at man’s estate, we ought at least, as we have already said, to be advanced children.

16. From whom the whole body. All our increase should tend to exalt more highly the glory of Christ. This is now proved by the best possible reason. It is he who supplies all our wants, and without whose protection we cannot be safe.

17. This I say therefore. That government which Christ has appointed for the edification of his church has now been considered. He next inquires what fruits the doctrine of the gospel ought to yield in the lives of Christians; or, if you prefer it, he begins to explain minutely the nature of that…

18. Being alienated from the life of God. The life of God may either mean what is accounted life in the sight of God, as in that passage, “they loved the praise of men more than the praise of God,” or, that life which God bestows on his elect by the Spirit of regeneration.

19. Who being past feeling. The account which had been given of natural depravity is followed by a description of the worst of all evils, brought upon men by their own sinful conduct.

20. But ye have not. He now draws a contrast of a Christian life, so as to make it evident how utterly inconsistent it is with the character of a godly man to defile himself regardlessly with the abominations of the Gentiles.

21. If ye have heard him. To excite their attention and earnestness the more, he not only tells them that they had heard Christ, but employs a still stronger expression, ye have been taught in him, as if he had said, that this doctrine had not been slightly pointed out, but faithfully delivered and…

22. That ye put off. He demands from a Christian man repentance, or a new life, which he makes to consist of self-denial and the regeneration of the Holy Spirit.

23. And be renewed. The second part of the rule for a devout and holy life is to live, not in our own spirit, but in the Spirit of Christ. But what is meant by – the spirit of your mind? I understand it simply to mean, – Be renewed, not only with respect to the inferior appetites or desires, which…

24. And that ye put on the new man. All that is meant is, “Be renewed in the spirit, or, be renewed within or completely, – beginning with the mind, which appears to be the part most free from all taint of sin.” What is added about the creation, may refer either to the first creation of man, or to…

25. Wherefore, putting away lying. From this head of doctrine, that is, from the righteousness of the new man, all godly exhortations flow, like streams from a fountain; for if all the precepts which relate to life were collected, yet, without this principle, they would be of little value.

26. Be ye angry, and sin not. Whether or not the apostle had in his eye a part of the fourth Psalm is uncertain. The words used by him (᾿Οργίζεσθε καὶ υὴ ἁμαρτάνετε) occur in the Greek translation, though the word ὀργίζεσθε, which is translated, be ye angry, is considered by some to mean tremble.

27. Neither give place (τῷ διαβόλῳ) to the devil. I am aware of the interpretation which some give of this passage. Erasmus, who translates it, “neither give place to the Slanderer,” (calumniatori) shews plainly that he understood it as referring to malicious men.

28. Let him that stole steal no more. This includes not merely the grosser thefts which are punished by human laws, but those of a more concealed nature, which do not fall under the cognizance of men, – every kind of depredation by which we seize the property of others.

29. No filthy speech. He first forbids believers to use any filthy language, including under this name all those expressions which are wont to be employed for the purpose of inflaming lust. Not satisfied with the removal of the vice, he enjoins them to frame their discourse for edification.

30. And grieve not. As the Holy Spirit dwells in us, to him every part of our soul and of our body ought to be devoted. But if we give ourselves up to aught that is impure, we may be said to drive him away from making his abode with us; and, to express this still more familiarly, human affections,…

31. Let all bitterness. He again condemns anger; but, on the present occasion, views in connection with it those offenses by which it is usually accompanied, such as noisy disputes and reproaches.

32. And be ye kind one to another. With bitterness he contrasts kindness, or gentleness of countenance, language, and manners. And as this virtue will never reign in us, unless attended by compassion, (ουμπάθεια) he recommends to us to be tender-hearted This will lead us not only to sympathize with…