III. The effects of a life of dissipation.—We speak not at present of the coming death and of the coming judgment, but of the change which takes place on many a votary of licentiousness when he becomes what the world calls a reformed man. He bids adieu to the pursuits and profligacies of youth, not because he has repented them, but because he has outlived them. It is a common and easy transition to pass from one kind of disobedience to another; but it is not so easy to give up that rebelliousness of heart which lies at the root of all disobedience. The man has withdrawn from the scenes of dissipation, and has betaken himself to another way; but it is his own way. He may bid adieu to profligacy in his own person, but he lifts up the light of his countenance on the profligacy of others. He gives it the whole weight and authority of his connivance. Oh for an arm of strength to demolish the firm and far-spread compact of iniquity, and for the power of some such piercing and prophetic voice as might convince our reformed men of the baleful influence they cast behind them on the morals of the succeeding generation! What is the likeliest way of setting up a barrier against this desolating torrent of corruption? The mischief will never be combatted effectually by any expedient separate from the growth and the transmission of personal Christianity throughout the land.—T. Chalmers.
Vers. 7–12. Fellowship in Wickedness and its Condemnation.
I. Illustrate this fellowship in wickedness.—1. Not to oppose, in many cases, is to embolden transgressors, and to be partakers with them. 2. We have more direct fellowship with the wicked when we encourage them by our example. 3. They who incite and provoke others to evil works have fellowship with them. 4. They who explicitly consent to and actually join with sinners in their evil works have fellowship with them. 5. To comfort and uphold sinners in their wickedness is to have fellowship with them. 6. There are some who rejoice in iniquity when they have lent no hand to accomplish it.
II. Apply the arguments the apostle urges against it.—1. One argument is taken from the superior light which Christians enjoy. 2. Another is taken from the grace of the Holy Spirit, of which believers are the subjects. 3. The works of darkness are unfruitful. 4. This is a shameful fellowship. 5. If we have fellowship with sinners in their works, we must share with them in their punishment.—Lathrop.
Ver. 8. Light in Darkness.—I was in a darkened room that I might observe the effect produced by the use of what is called luminous paint. A neat card on which the words “Trust in the Lord” were printed rested upon the bookcase and shone out clearly in the darkness. The effect startled me. How remarkable that if from any cause the light of sun or day failed to rest upon the card its luminousness gradually declined, but returned when the sun’s action infused fresh light! Truly we also, if hidden from the face of our Lord, cease to shine. “Are ye light in the Lord? walk as children of light.”—H. Varley.
Ver. 9. Fruit of the Spirit.—As oftentimes when walking in a wood near sunset, though the sun himself be hid by the height and bushiness of the trees around, yet we know that he is still above the horizon from seeing his beams in the open glades before us illuminating a thousand leaves, the several brightnesses of which are so many evidences of his presence. Thus it is with the Holy Spirit: He works in secret, but His work is manifest in the lives of all true Christians. Lamps so heavenly must have been lit from on high.—J. C. Hare.
Ver. 10. The Rule of Christian Conduct.—1. We cannot conform ourselves to what is acceptable to the Lord and walk as children of light except we make serious search into the rule of duty revealed in the Word and do our utmost to come up to that rule. We walk not acceptably when we do things rashly without deliberation, or doubtingly after deliberation, nor when the thing done is in itself right, but we do it not from that ground, but to gratify ourselves. 2. It is not sufficient to make this inquiry in order to some few and weighty actions, but in order to all, whether greater or less, whether advantage or loss may follow our conforming to the rule. 3. The finding out of what is acceptable to the Lord, especially in some intricate cases, is not easily attained. There must be an accurate search, together with an exercising ourselves in those things we already know to be acceptable, that so we may experimentally know them to be such, and get our knowledge bettered in those things of which we are ignorant.—Fergusson.
Vers. 11, 12. Works of Darkness.—1. Though we are not in all cases to abstain from the fellowship of wicked men, but may converse with them as we are bound by necessity, or by any civil, religious, or natural bond, yet no tie of that kind can warrant us to partake with them in their sins. 2. Though the command to reprove the sins of others is an affirmative precept, and not binding at all times and in all cases, yet not reproving when occasion offers is a partaking with them in their sins. 3. There should be such a holy bashfulness in Christians as to think shame to utter in speech, at least without detestation, those things godless sinners are not ashamed to practise. Ministers in their public preachings should be modest and sparing in deciphering filthy sins, lest they teach others how to commit the sin they reprove. 4. When men do not seek the veil of secrecy to cover their sins, but glory in their shame, they are more corrupt than the grossest of pagans.—Fergusson.
Vers. 13, 14. Slumbering Souls and their Awakening.
I. The character of the persons addressed.—They are in a state of sleep. 1. If you allow yourselves in the practice of known wickedness, your conscience is asleep. 2. If you live in the customary neglect of self-examination, you are in a state of slumber. 3. If you have never been in any degree affected with a sense of your guilt and your dependence on the mercy of God in Christ, you are among those who are asleep. 4. If you have no conflicts with sin and temptation, you are in a state of slumber. 5. The prevalence of a sensual and carnal disposition is a sign of spiritual death. 6. Stupidity under the warnings of God’s Word and providence indicates such a state of soul as the Scripture compares to sleep. 7. The soul in which the temper of the Gospel is formed hungers and thirsts after righteousness, desires spiritual growth, and reaches after perfection.