"But fornication, and all uncleanness, or covetousness, let it not
even be named among you, as becometh saints."
5. In naming uncleanness in addition to fornication, the reference is
to all sensual affections in distinction from wedded love. They are
too unsavory for him to mention by name, though in Romans 1, 24 he
finds it expedient to speak of them without disguise. However, also
wedded love must be characterized by moderation among Christians.
While there is a conjugal duty to be required by necessity, it is for
the very purpose of avoiding unchastity and uncleanness. The ideal and
perfect condition, it is true, would be cohabitation with a sole view
to procreation; however, that is too high for attainment by all.
6. Paul declares that the sin he indicates should not be named of the
Ephesians. Unquestionably, among Christians there will always be some
infirm one to fall; but we must labor diligently, correcting, amending
and restraining. We must not suffer the offense to go unchallenged,
but curtail and remedy it, lest, as remarked in the preceding lesson,
the heathen stumble, saying: "Christians tolerate such vices among
themselves; their conduct is not different from our own." An
occasional fall among Christians must be borne with so long as right
prevails in general, and such things are neither tolerated nor taught,
but reproved and amended. Paul gives the counsel (Gal 6, 1) that the
brethren restore the fallen in a spirit of meekness; and he blames the
Corinthians for not reproving them who sin. 1 Cor 5, 2. A sin, once
punished, is as if the sin did not exist; it is no longer a matter of
reproach.
7. Likewise with covetousness: we are to understand that it is not to
be named of Christians. That is, should one be covetous, should one
defraud another or contend with him about temporal advantage, as
evidently was true of the Corinthians (1 Cor 6, 1), the offense must
not be suffered to go unreproved and uncorrected. The Gospel must be
carefully upheld and preserved among the multitude, "that our
ministration be not blamed." 2 Cor 6, 3.
I make this point for the sake of those who, so soon as they observe
that all Christians are not perfectly holy, but will occasionally
stumble and fall, imagine there is no such thing as a Christian and
the Gospel is impotent and fruitless. Just as if to be a Christian
meant the mountain already climbed and complete, triumphant victory
over sin! The fact is, it is rather a contest, a battle. Wherever
there is a contest, or a battle, some of the combatants will flee,
some will be wounded, some will fall and some even be slain. For
warfare is not unaccompanied by disaster if it be real warfare.
8. The writer of the epistle goes on to assign the reason why it does
not sound well to hear such things concerning Christians--because they
are saints and it behooves saints to be chaste and moderate, and to
practice and teach these virtues. Note, he calls Christians "saints,"
notwithstanding that in this life they are clothed with sinful flesh
and blood. Doubtless the term is not applied in consequence of their
good works, but because of the holy blood of Christ. For Paul says (1
Cor 6, 11): "But ye were washed, but ye were sanctified, but ye were
justified in the name of the Lord Jesus Christ, and in the Spirit of
our God." Being holy, we should manifest our holiness by our deeds.
Though we are still weak, yet we ought duly to strive to become chaste
and free from covetousness, to the glory and honor of God and the
edifying of unbelievers.
"Nor filthiness, nor foolish talking, or jesting, which are not
befitting."
9. "Filthiness"--scandalous talk--is unchaste language suggestive of
fornication, uncleanness and carnal sins. It is common in taverns and
generally found as accompaniment of gluttony, drunkenness and
gambling. Especially were the Greeks frivolous and adepts in this
respect, as their poets and other writers attest. What Paul refers to
in particular is the lewd conversation uttered in public without fear
and self-restraint. This will excite wicked thoughts and give rise to
serious offenses, especially with the young. As he states elsewhere (1
Cor 15, 33), "Evil companionships [communications] corrupt good
morals." Should there be any Christians forgetful enough to so
transgress, the offense must be reproved; otherwise it will become
general and give the congregation an ill repute, as if Christians
taught and tolerated it the same as the heathen.