II. A true sanctification consists in the universal exercise of strict justice.—1. That no violation of justice is allowable. “That no man go beyond or defraud his brother in any matter” (ver. 6). The prohibition extends not only to acts of unchastity, but to all the transactions of life. The value of a commodity is governed by its use, its relation to the immediate wants of man. In nature that which has life and sense is more excellent than an inanimate creature; in this view an insect is superior to a diamond. But with regard to use, a loaf of bread is of more value than a thousand insects. Justice requires there should be a fair proportion between a thing and its price. To exact a price which is beyond the worth of the commodity sold, or to give a sum which is below its due value, is to overreach on the part of either the seller or the buyer. The commercial world of the present day might ponder with advantage the lessons to be learnt from the practice of an ancient Christian simplicity. The man who begins a course of dishonesty by defrauding a stranger will soon reach the point of cheating his dearest brother and chuckle at his unjust success.
2. That every violation of justice will be certainly punished.—“Because that the Lord is the avenger of all such, as we also have forewarned you and testified” (ver. 6). The rogue will not always triumph; and his ill-gotten gains may be the instruments of his curse. An all-seeing Eye watches all his sinuous trickeries, and an unseen Hand rests on all his covetous accumulations, and by-and-by the blow of vengeance will be swift and terrible. The successful robber is apt to lull himself into a false security; he has escaped disaster so often and so long that he begins to fancy his villainy may be continued with impunity. But their “judgment lingereth not, and their damnation slumbereth not,” for “the Lord is the avenger of all such” (see Prov. xxii. 22, 23, xxiii. 10; 2 Pet. ii. 3). Not that we are to act honestly from the fear of punishment; but while striving to act rightly from love to God and a lofty sense of duty, it is also salutary to remember that vengeance belongeth unto the Lord, and He will recompense. Where human justice fails, the Divine vengeance will supply the deficiency, that injustice may not escape unpunished.
III. That a true sanctification recognises the supreme authority of the Divine call.—“For God hath not called us unto uncleanness, but unto holiness” (ver. 7). A holy life gives no licence to sin. Everything is in favour of holiness—the Caller is holy (1 Pet. i. 15), the instrument holy (John xvii. 17), and the Spirit, the immediate worker, is the fountain of all holiness. Religion is a holy calling, because it leads to holiness; and though it finds us not holy, yet it makes us so. They answer not their calling who commit any manner of sin. Unmercifulness, cruelty, fornication, and uncleanness are not of God. In every temptation to evil remember the Divine calling.
Lessons.—A true sanctification—1. Provides for the chastity of the whole man. 2. Governs all the transactions of daily life. 3. Responds to the highest call of God.
GERM NOTES ON THE VERSES.
Ver. 6. Reason for Conscientiousness.—A man was once asked why he was so very particular to give good measure—over good—and he replied: “God has given me but one journey through this world, and when I am gone I cannot return to correct mistakes.”
Respect for Conscientiousness.—Dr. Arnold, of Rugby, once remarked respecting one of his pupils who was in the habit of attending to all his duties conscientiously and faithfully, “I could stand hat in hand to that boy.”
Ver. 7. Christian Holiness.
I. The nature of holiness.—Conformity to the nature and will of God. Not to be confounded with virtue.
II. The origin of holiness.—It is immediately connected with regeneration. No holiness in man previous to this.