22 That ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit; 23 and that ye be renewed in the spirit of your mind, 24 and put on the new man, that after God hath been created in righteousness and holiness of truth. 25 Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 neither give place to the devil. 28 Let him that stole 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.

DUTY TO NEW AND OLD MAN.

1. Here again is an admonition for Christians to follow up their faith by good works and a new life, for though they have forgiveness of sins through baptism, the old Adam still adheres to their flesh and makes himself felt in tendencies and desires to vices physical and mental. The result is that unless Christians offer resistance, they will lose their faith and the remission of sins and will in the end be worse than they were at first; for they will begin to despise and persecute the Word of God when corrected by it. Yea, even those who gladly hear the Word of God, who highly prize it and aim to follow it, have daily need of admonition and encouragement, so strong and tough is that old hide of our sinful flesh. And so powerful and wily is our old evil foe that wherever he can gain enough of an opening to insert one of his claws, he thrusts in his whole self and will not desist until he has again sunk man into his former condemnable unbelief and his old way of despising and disobeying God.

2. Therefore, the Gospel ministry is necessary in the Church, not only for instruction of the ignorant—such as the simple, unlettered people and the children—but also for the purpose of awakening those who know very well what they are to believe and how they are to live, and admonishing them to be on their guard daily and not to become indolent, disheartened or tired in the war they must wage on this earth with the devil, with their own flesh and with all manner of evil.

3. For this reason Paul is so persistent in his admonitions that he actually seems to be overdoing it. He proceeds as if the Christians were either too dull to comprehend or so inattentive and forgetful that they must be reminded and driven. The apostle well knows that though they have made a beginning in faith and are in that state which should show the fruits of faith, such result is not so easily forthcoming. It will not do to think and say: Well, it is sufficient to have the doctrine, and if we have the Spirit and faith, then fruits and good works will follow of their own accord. For although the Spirit truly is present and, as Christ says, willing and effective in those that believe, on the other hand the flesh is weak and sluggish. Besides, the devil is not idle, but seeks to seduce our weak nature by temptations and allurements.

4. So we must not permit the people to go on in their way, neglecting to urge and admonish them, through God's Word, to lead a godly life. Indeed, you dare not be negligent and backward in this duty; for, as it is, our flesh is all too sluggish to heed the Spirit and all too able to resist it. Paul says (Gal 5, 17): "For the flesh lusteth against the Spirit, and the Spirit against the flesh ... that ye may not do the things that ye would." Therefore, God is constrained to do as a good and diligent householder or ruler, who, having a slothful man-servant or maid-servant, or careless officers, who otherwise are neither wicked nor faithless, will not consider it sufficient once or twice to direct, but will constantly be supervising and directing.

5. Nor have we as yet arrived at the point where our flesh and blood will joyfully and gladly abound in good works and obedience to God as the spirit is inclined and faith directs. Even with the utmost efforts the Spirit scarce can compel our old man. What would be the result if we were no more urged and admonished but could go our way thinking, as many self-satisfied persons do: I am well acquainted with my duties, having learned them many years ago and having heard frequent explanations of them; yea, I have taught others? It might be that one year's intermission of preaching and admonition would place us below the level of the heathen.

6. Now, this exhortation in itself is simple and easy of comprehension. The apostle is but repeating his exhortations of other places—on the fruits of faith, or a godly walk—merely in different terms. Here he speaks of putting away the old man and putting on the new man, of being "renewed in the spirit of your mind."

"THE OLD MAN."

7. What he calls "the old man" is well known to us; namely, the whole nature of man as descended from Adam after his fall in paradise, being blinded by the devil, depraved in soul, not keeping God before his eyes nor trusting him, yes, utterly regardless of God and the judgment day. Though with his mouth he may honor God's Word and the Gospel, yet in reality he is unchanged; if he does have a little additional knowledge, he has just as little fear, love and trust in God as heretofore.

8. Such a life and such conduct should not be found among you, says the apostle; you are not to continue with "the old man." He must be put off and laid aside. Your former manner of life, inherited of Adam, consisted in disobeying God, in neither fearing, trusting nor calling upon him. Again, in your body you obeyed not God's commandments, being given to lust, pride, insatiable greed, envy, hatred, etc. A life and walk of this nature is not becoming a Christian who is regarded as, and truly is, a different order of being from his former self, as we shall hear. Necessarily he should walk differently.

9. In this respect a Christian must take heed that he does not deceive himself; the true Christian differs from the hypocrite. True Christians so live that it is apparent from their lives that they keep God before their eyes and truly believe the Gospel, while hypocrites likewise show by their walk that their pretensions of faith and forgiveness of sin are hollow. No proof is seen in their lives and works showing that they have in any wise mended their former ways; they merely deck themselves with a pretense, with the name of Gospel, of faith, of Christ.

10. Now, the apostle has two things to say of the old man: that he corrupts himself in error as to the soul and in lusts as to the body. Paul portrays the old man—meaning every man without true faith though he bear the name of a Christian—as in the first place given to error: coming short of the truth, knowing naught of the true knowledge of Christ and faith in him, indifferent alike to God's wrath and God's grace, deceiving himself with his own conceit that darkness is light. The old man believes that God will not be moved to vengeance though he do as he pleases, even to decorating vices with the names of virtues. Haughtiness, greed, oppressing and tormenting the poor, wrath, envy—all this he would call preserving his dignity, exercising strict discipline, honestly and economically conducting his domestic affairs, caring for his wife and children, displaying Christian zeal and love of justice, etc. In short, he proceeds in the perfectly empty delusion and self-conceit that he is a Christian.

11. Out of this error proceeds the other corruption, the lusts of the body, which are fruits of unbelief. Unbelief causes men to walk in sinful security and yield to all the appetites of their flesh. Such have no inclination toward what is good, nor do they aim to promote orderliness, honor or virtue. They take desperate chances on their lives, wanting to live according to the lusts of their flesh and yet not be reprimanded.

12. This, says the apostle, is the old man's course and nature. He will do naught but ruin himself. The longer continued, the greater his debasement. He draws down upon himself his own condemnation and penalty for body and soul; for in proportion as he becomes unbelieving and hard-hearted, does he become haughty, hateful and faithless, and eventually a perfect scoundrel and villain. This was your former manner of life, when as yet you were heathen and non-Christians. Therefore you must by all means put off the old man and cast him far from you; otherwise you cannot remain a Christian. For glorying in the grace of God and the forgiveness of sin is inconsistent with following sin—remaining in the former old un-Christian life and walking in error and deceitful lusts.

THE GROWTH OF "THE NEW MAN."

"And that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth."

13. Having put away the old man, the apostle exhorts us further to put on the new man, that day by day we may grow as new creatures. This is effected by first being delivered from error—from the erroneous thoughts and ideas incident to our corrupt nature with its false conceptions of God, wherein we do not fear nor believe him—and then from God's Word receiving the right understanding of him. When we rightly understand, we shall fear his wrath against sin and rely on his grace in true faith, believing that he will forgive our sins for Christ's sake and will hear our prayer for strength and assistance to withstand and conquer, and to continually grow in faith.

14. This change Paul calls being "renewed in the spirit of your mind"; that is, constantly growing and becoming established in that true conception and clear knowledge of Christ begun in us, in opposition to error and idle vaporings. He who is thus received, says the apostle, is a man "that after God hath been created in righteousness and holiness of truth." In the old man there is naught but error, by means of which the devil leads to destruction. But the new man has the Spirit and the truth, by which the heart is illumined unto righteousness and holiness, wherein man follows the guidance of God's Word and feels a desire for a godly walk and good life; just as, on the other hand, the desire and love for sin and wickedness is the product of error. This new man is created after God, as an image of God, and must of necessity differ from such as live in error and in lusts, without the knowledge of God and disobedient to him. For if God's image is in man, man must consequently have the right knowledge of God and right conceptions and ideas, and lead a godly life consistent with holiness and righteousness as found in God himself.

15. Such an image of God Adam was when first created. He was, as to the soul, truthful, free from error, and possessed of true faith and knowledge of God; and as to the body, holy and pure, that is, without the impure, unclean desires of avarice, lasciviousness, envy, hatred, etc. And all his children—all men—would have so remained from their birth if he had not suffered himself to be led astray by the devil and to be thus ruined. But since Christians, by the grace and Spirit of God, now have been renewed to this image of God, they are so to live that soul and spirit are righteous and pleasing to God through faith in Christ; and that also the body—meaning the whole external life—be pure and holy, which is genuine holiness.

16. Some there are who pretend to great holiness and purity, but it is mere pretense, deceiving the people in general. Such are the factious spirits and monastic saints, who base their holiness and uprightness solely on an external, peculiar life and on self-elected works. Theirs may be apparently a commendable, holy and pure way of praying and fasting, of denying self, etc., and the people may call it so; but inwardly they are and remain haughty, venomous, hateful, filled with the filth of human lust and evil thoughts, as Christ says of such. Mt 15, 19; Lk 16, 15. Likewise their righteousness on which they pride themselves before God has a certain gloss, on the strength of which they presume to merit the grace of God for themselves and others; but inwardly they have no true conception of God, being in rank unbelief, that is, false and vain suppositions, or doubts. Such righteousness, or holiness, is not true nor honest. It is made up wholly of hypocrisy and deceit. It is built, not of God nor after God, but after that lying spirit, the devil.

17. The true Christian, Paul asserts, has been molded through faith in Christ into a new man, like unto God, truly justified and holy in his sight; even as Adam originally was in perfect harmony of heart with God, showing true, straightforward confidence, love and willingness. And his body was holy and pure, knowing naught of evil, impure or improper desire. Thus the whole life of the man was a beautiful portrait of God, a mirror wherein God himself was reflected; even as the lives and natures of the holy spirits the angels are wrapped up in God and represent true knowledge of him, assurance, and joy in him and utterly pure and holy thoughts and works according to the will of God.

18. But since man is now so grievously fallen from this cheerful confidence, this certainty and joy, into doubts or into presumption toward God, and from unspotted, noble obedience into the lusts of iniquity and ungodliness, it follows that not from mankind can come help or relief. Nor can any one hope for remedy except the Christians, who through faith in Christ begin again to have a joyful and confident heart toward God. They thus enter again into their former relation and into the true paradise of perfect harmony with God and of justification; they are comforted by his grace. Accordingly they are disposed to lead a godly life in harmony with God's commandments and to resist ungodly lusts and ways. These begin to taste God's goodness and loving kindness, as Paul says, and realize what they lost in paradise. He, therefore, that would be a Christian should strive to be found in this new man created after God; not in blind error and vain conceit, but in the very essence of righteousness and holiness before God.

TWO CLASSES OF SINS.

"Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another."

19. Lest there might be one who failed to understand the meaning of the old and the new man, or of true and false righteousness and holiness, the apostle now proceeds to give an example or two, making it easier for us to grasp the idea. All sin comes under one of two classes: First, that of the devil's own making, such as murder and deceit; for by lies he establishes all idolatry, error, false faith and holiness, and among men he creates faithlessness, deceit, malice, etc. Secondly, those sins which he instigates man to commit against man; deeds of wrath, hatred, vengeance and murder. Paul combines these two classes.

20. Now, when a man does not deal fairly with his neighbor, but practices dishonesty and deceit, be it in matters spiritual or temporal (and the world is ever deceitful in all transactions), then certainly the old man holds sway and not righteousness nor holiness, however much the man may effect a good appearance and evade the courts. For such conduct does not reflect God's image, but the devil's. For the heart does not rely on God and his truth, otherwise it would war with fraud and deception; but its object is to clothe itself with a misleading garb, even assuming the name of God, and thus to deceive, belie, betray and forsake its neighbor at the bidding of every fiendish whim, and all for the satisfaction of its avarice, selfishness and pride.

21. In contrast thereto you can recognize the new man. He speaks the truth and hates lies, not only those momentous lies against the first table of the Ten Commandments, but also those against the second table; for he deals faithfully and in a brotherly way with others, doing as he would be done by himself. Thus should Christians live with each other, as members of one body, according to the apostle, and as having in Christ all things common and alike.

"Be ye angry and sin not: let not the sun go down upon your wrath."

22. Half the sins which the world has learned of its lord and master, the devil, consist in lying and deceiving, and that in the name and appearance of truth. No one wants to be called a liar, and even the devil covers his lies with the name of truth. The other half, which is easier to recognize, consists in wrath and its fruits. And this class is usually the result of the other. The world, for its own advantage, lies and deceives; and when it sees mankind acting in opposition to its wishes, or beholds its lies exposed and its schemes thwarted, it begins to rage in wrath against God, endeavoring to avenge itself and inflict harm, but fraudulently disguising its wicked motive under the plea of having good and abundant reasons for its action.

23. Therefore Paul admonishes the Christians as new creatures, to guard against this vice of wrath, adducing the fourth verse of the fourth Psalm: "Stand in awe and sin not." The repetition of this passage sounds, in Paul's rendering, as if permission to be angry were given; he says: "Be ye angry, and sin not." But Paul is taking into consideration the way of the world. Men are tempted and moved to anger. There are no clean records. Under sudden provocation the heart swells with ire, while the devil busily fans the flame; for he is ever alert to stamp upon us his seal and image and make us like unto him, either through error and false doctrine, or through wrath and murder in conflict with love and patience. These two forms of evil you will encounter, especially if you make an effort to be a godly Christian, to defend the truth and to live uprightly in the sight of all. You will meet with all manner of malice aforethought and deceit, and with faithlessness and malignity on the part of those you have benefited; again, with unmasked violence and injustice on the part of those who should protect you and see to your interests. This will hurt and move you to wrath. Yea, in your own house and among your dear Christian brethren you will often meet with that which vexes you; again, a word of yours may hurt their feelings. And it will not be otherwise. This life of ours is so constituted that such conditions must be. Flesh and blood cannot but be stirred at times by wrath and impatience, especially when it receives evil for good; and the devil is ever at hand kindling your anger and endeavoring to fan into a blaze the wrath and ill humor between yourself and your neighbor.

24. But right here, says the apostle, you should beware and not sin; not give rein, nor yield to the impulse and promptings of wrath. That you may indeed be moved, the apostle would say, I well know, and you may fancy to have the best of reasons for exhibiting anger and vengeance; but beware of doing what your wrath would have you do: and if overcome by wrath and led to rashness, do not continue in it, do not harbor it, but subdue and restrain it, the sooner the better; do not suffer it to take root or to remain with you over night.

25. If followed, wrath will not suffer you to do a single right thing, as James affirms (ch. 1, 20). It causes man to fall and sin against God and his neighbor. Even the heathen have seen that wrath gets the better of reason and is never the source of good counsel. In line with this, we read that St. Ambrose reproved the emperor Theodosius for having, while in a rage, caused the execution of many persons in Thessalonica; and that he succeeded in having the emperor issue a rescript to the effect that no one should be executed, even on his imperial order and command, until a full month had passed by, thus affording an opportunity to rescind the order if given in haste and wrath.

26. Therefore the Psalm says: When wrath attacks and moves you, do not at once give it leave to do its will. Therein you would certainly commit sin. But go into your chamber, commune and take counsel with yourself, pray the Lord's Prayer, repeat some good passages from God's Word, curb yourself and confide in God; he will uphold your rights.

27. It is this the apostle has in mind when saying: "Let not the sun go down upon your wrath." A Christian must not entertain wrath; he should instantly quench and stifle it. It is the part of the new man to control anger, that the devil may not move him from his new-found faith and make him lose what he has received. If he yields to these instigations of his flesh, he thereby returns to the error and condemnation in the old man and loses control of himself, following his own desires. Then he adorns a lie with the appearance of truth, claiming the right to be angry and take revenge; just as the world does when it asserts: This fellow has done me infinite violence and injustice; am I to suffer it? I have a just cause and shall not recline my head in ease until he is repaid! By such talk it loses its case before both God and men; as the saying goes: He that strikes back has the most unjust cause.

28. Both divine and human justice forbids that a man be judge in his own case. For this very reason God has established governmental and judicial authority, in his stead to punish transgressions, which—when properly administered—is not man's but God's judgment. He therefore that invades such judgment, invades the authority of God himself; he commits a double wrong and merits double condemnation. If you desire to seek and obtain redress in the courts, you are at liberty to do so, provided you proceed in the proper way, at the proper place and with those to whom God has entrusted authority. To these authorities you may appeal for redress. If you obtain it according to law, well and good; if not, you must suffer wrong and commit your case to God, as we have explained more fully elsewhere.

29. In short, we find in this unique passage a statement to the effect that he who curbs not his wrath but retains it longer than a day, or over night, cannot be a Christian. Where then do they stand who entertain wrath and hatred indefinitely, for one, two, three, seven, ten years? Such is no longer human wrath but fiendish wrath from hell; it will not be satisfied nor extinguished, but when it once takes possession of a man he would, if able, destroy everything in a moment with his hellish fire. Even so the arch-fiend is not satisfied with having cast the whole human race into sin and death, but will not rest content unless he can drag all human beings into eternal damnation.

30. A Christian therefore has ample cause to carefully guard against this vice. God may have patience with you when wrath wells up in your heart—although that, too, is sinful—but take heed that wrath does not overcome you and cause you to fall. Rather take serious counsel with yourself and extinguish and expel your anger by applying passages of Holy Writ and calling upon your faith. When alone or about to retire, repeat the Lord's Prayer, ask for forgiveness and confess that God daily forgives you much oftener than your neighbor sins against you.

"Neither give place to the devil. Let him that stole 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."

31. This thought is brought out also in the next Epistle, namely, that a Christian should guard against giving offense to anybody by his life, lest God's name be blasphemed. It is a grand thing to be a Christian, who, as has been stated, is a new man created after God and a true image of God, wherein God himself desires to be reflected. Therefore, whatever of good a Christian does, or whatever of evil he does, under the name of a Christian, either honors or disgraces God's name. Now, says Paul, whenever you follow your lusts, in obedience to your old Adam, you do naught but give occasion to the slanderers—the devil and his troop—to blaspheme the name of God. For the devil, even without your assistance, at all times seeks opportunity—nor can he desist—to befoul our dear Gospel and the name of God with his slanderous tales, composed, if need be, entirely of lies. But where he finds the semblance of occasion he knows how to profit by it. He will then open his mouth wide and cry: Behold, these are your Gospel people! Here you have the fruits of this new doctrine! Is their Christ such a one as they honor by their lives?

32. So then a Christian should be exceedingly careful and cautious for this reason, if for no other: to protect the name and honor of his dear God and Saviour and not to do the devil the favor of letting him whet his slanderous tongue on Christ's name. How shall we stand and answer in his sight when we cannot deny the fact that our life gives just cause for complaint and offense? By such a life we intentionally bring disgrace and shame upon God's name and Word, which things should be our highest treasures and most valuable possessions.

33. When the apostle says, "Let him that stole 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," he indicates the true fruit of repentance, which consists in abandoning and utterly abstaining from evil and in doing good. He at the same time attacks and reproves the sin of theft so common in all walks of life. And them who idle away their time and neglect their duty of serving and helping their fellow-beings, he calls—and rightfully—thieves in God's sight.

34. For the right interpretation of the commandment, Thou shalt not steal, is this: Thou shalt live of thine own work, that thou mayest have to give to the needy. This is your bounden duty, and if you do not so God will pronounce you not a Christian but a thief and robber. In the first place, because you are an idler and do not support yourself, but live by the sweat and toil of others; in the second place, because you withhold from your neighbor what you plainly owe him. Where now shall we find those who keep this commandment? Indeed, where should we dare look for them except where no people live? But such a class of people should Christians be. Therefore, let each of us beware lest he deceive himself; for God will not be mocked nor deceived. Gal 6, 7.