The pursuit of holiness becomes, therefore, the occupation
the written Word, is not only pure truth without mixture, but entire truth without deficiency.
(ii) That this word of truth should be the outward and ordinary means of our sanctification; not of itself, for then it would always sanctify, but as the instrument which the Spirit commonly uses in beginning and carrying on that good work; it is the seed of the new birth (1 Pet. i. 23), and the food of the new life (TER Gtpii tz):
3. THE OCCUPATION OF THE CHRISTIAN The pursuit of holiness becomes, therefore, the occupation of the Christian. This is made clear in St. Paul's exhortation of the Thessalonians (1 Thess. iv. 3, 7). He desires that they would abound more and more in holy walking, or excel in those things that are good, in good works. Their faith was justly famed abroad, and they were already examples to other churches; however, the apostle would have them yet further to excel others and to make further progress in holiness.
Those who do most excel others yet fall short of perfection. The very best of us should "forget those things which are behind, and reach forth to those things which are before'.
It is not enough that we abide in the faith of the Gospel, but we must abound in the work of faith. We must not only persevere to the end, but we should grow better, and walk more evenly and closely with God.
There are three arguments why the Christian should pursue holiness: (i) It is his duty as he has learnt that duty from the apostles. (ii) It is the will of Christ that he should be sanctified.
(iii) It is well-pleasing to God that he should attain to holiness.
We are therefore cautioned that all that is contrary to chastity in heart, speech and behaviour is contrary tothe command of Godin the Decalogue, and contrary to that holiness the Gospel requires.
There are several arguments to enforce this caution. (a) This branch of sanctification in particular is "the will of God"' (verse 3). Not only is the will of God in general that we should be holy, because "he that called us is holy", and because we are chosen unto salvation through the sanctification of the Spirit; and not only does God require holiness in the heart, but also purity in our bodies, and that we should "cleanse ourselves from all filthiness both of flesh and spirit'? (2 Cor. vil. 1). Wherever the body is, as it ought to be, devoted to God, Sanctification 213 and dedicated and set apart for Him, it should be kept clean and pure for His service; and as chastity is one branch of our sanctification, so this is one thing God commands in His law, and what His grace effects in all true believers.
(6) This will be greatly for our honour; so much is plainly implied in verse 4. Whereas the contrary will be a great dishonour, "And his reproach will not be wiped away"' (Prov. vi. 33). The body is here called the vessel of the soul that dwells therein (see 1 Sam. xxi. 5), and that must be kept pure from defiling lusts. Everyone should be careful in this matter, as he valueth his own honour, and will not be contemptible on this account, that his inferior appetites and passions gain not the ascendent, and tyrannise over his reason and conscience and enslave the superior faculties of his soul. What can be more dishonourable than for a rational soul to be enslaved by bodily affections and brutal appetites?
(c) To indulge the lusts of concupiscence is to live and act like heathens: "Even as the Gentiles which know not God" (verse 5). The Gentiles, and especially the Grecians, were commonly guilty of some sins of uncleanness, which were not so evidently forbidden by the light of nature. But they did not know God, nor his mind and will, so well as Christians do and should know this His will, namely, our sanctification in this branch of it. It is not so much to be wondered at therefore if the Gentiles indulge their fleshly appetite and lusts; but Christians should not walk as unconverted Gentiles, '"'in lasciviousness, lusts, excess of wine, revellings, banquetings'', etc. (1 Pet. iv. 3); because they that are Christ's have "crucified the flesh with its affections and lusts"'.
(d) The sin of uncleanness, especially adultery, is a great piece of injustice that God will be the avenger of ; so we may understand those words, ''That no man go beyond or defraud his brother" (verse 6) ''in any matter'', this matter of which the apostle is speaking in the preceding and following verses, namely, the sin of uncleanness. Some understand these words as a further warning and caution against injustice and oppression, all fraud and deceit in our dealings with men, which are certainly a crime, and which are contrary to the Gospel. And Christians should not impose upon the ignorance and necessity of those they deal with, and so go beyond them, nor should they by equivocations or lying arts defraud them; and although this may be practised