In this verse the apostle layeth down the danger of evil
groaning, using the same argument as before, the near and speedy approach of
judgments.
Grudge not one against another, mè stenazete kat'
allèloon. - The word sjgnifieth, groan not one against another. Because
it is not easy to find out what is the particular sense and intent of the
apostle, the phrase hath been diversely expounded. Some open it thus: Do not
sigh out your murmuring complaints into one another's bosom, as if God were
unjust in punishing his children and letting the wicked be prosperous; but this
cannot be the meaning. It is in the original, kat' allèloon, against one
another. Others thus: Do not in a groaning manner require vengeance at the hand
of God, but forgive, that God may forgive you; but certainly it is lawful to
complain to God of our injuries, though not with a revengeful spirit. Much ado
there hath been to state this groaning spoken of in the text. Groans in
themselves are not unlawful. The apostle must needs mean such groaning as doth
arise from an evil cause; as discontent at providence; murmuring groans, so
some; or despondency and weakness of mind, distrustful groans; or from revenge
and stomachs against their oppressors, vindictive groans, so others; or else
from envy at those that suffered less than they did. If any man's condition be
more tolerable, we are apt to murmur, and to say, no sorrow like our sorrow;
and so fretting against God maketh us angry with men. Thus the apostle would
understand envious groans; and to this sense our translators render stenazete
by grudge not; that is, at the happiness of those that are not exercised with
sufferings, or with the same degree of sufferings that you are. I should easily
subscribe to this sense, as unwilling to recede from our own translation, but
that I see no cause why we should not retain the proper sense of the word,
groan not one against another, brethren; for the apostle seemeth to me herein
to tax those mutual injuries and animosities wherewith the Christians of those
times, having banded under the names of circumcision and uncircumcision, did
grieve one another and give each other cause to groan, so that they did not
only sigh under the oppressions of the rich persecutors, but under the injuries
which they sustained from many of the brethren, who, together with them, did
profess the holy faith; which exposition will well suit with the state of those
times and the present context. The apostle is persuading them to patience now,
because the pressures did arise, not only from enemies, but brethren. He
seeketh to dissuade them from a practice so scandalous, lest they should all be
involved and wrapped up in the common ruin. What! should brethren grudge one
against another? Take heed; such practices seldom escape without a quick
revenge. My thoughts are the more confirmed in this exposition, because here
seemeth to be a tacit allusion to the history of Cain and Abel, where the blood
of one brother cried or groaned against the other, and God told him that sin
lay at the door, Gen. iv. 7, intending the punishment of sin, as the apostle
telleth these that the judge was at the door, meaning the judgments hanging
over their heads. Observe hence: -
Obs. Many times differences may so
far be heightened among brethren, that they may groan one against another, as
much as against the common enemy. Paul, speaking of the state of primitive
times, showeth how Christians did 'bite and devour one another,' Gal. v. 15. To
show their rage, he useth words proper to the fights and quarrels of beasts.
Thus usually it falleth out when contests arise in the church. Religious
hatreds are most deadly. Thus Luther complaineth that he never had a worse
enemy than Carolostadius; and Zuinglius, that the Papists were never so bitter
to him as his friends. It is sad when we dispute one against another, and
tongue is armed against tongue, and pen against pen; but it is sadder when we
groan one against another, and prayer is set against prayer, and appeal is net
against appeal; lambs acting the wolves' part, &c.;
Lest ye be
condemned, hina mè krithète, lest ye be judged; that is, lest God
punish you; or lest, by mutual allegations, you provoke a condemning sentence
to pass against you both, and you be also involved in the common ruin. You may
note hence: -
Obs. 1. That false brethren shall also meet with their
judgment Not only the rich oppressors, but you that groan one against another,
shall be condemned: hell is the hypocrite's portion: Mat. xxiv. 51, 'He shall
appoint him his portion with hypocrites;' in Luke it is meta toon apistoon,
with unbelievers, Luke xii. 46. Possibly our Saviour might use both
expressions, hypocrites and unbelievers, to show that open enemies and secret
shall meet with the same judgment.
Obs. 2. Mutual groanings and
grudgings between brethren are a usual forerunner of judgment; after biting and
devouring, there fol-loweth consuming, Gal. v. 15. It cometh to pass partly by
the providence and ordination of God. Wanton contests are not cured but by deep
afflictions; and when spirits are once exulcerated, there is no likelihood of
agreement but in a prison. The warm sun maketh the wood warp and cleave
asunder; in prosperity we wax wanton and divide; when the dog is let loose, the
sheep run together. Usually in troubles there are not so many scatterings and
disgregations in Christ's flock. Partly by the course of ordinary causes. Our
divisions give the adversary an advantage; we should be as wise to reconcile
ourselves as they to combine against us. Nazianzen was wont to call them
koinous diallaktas, the common reconcilers. But party-making and faction maketh
men blind, engaged persons will not consider till all be undone. A little
before Diocletian's persecution there were sad divisions in the church, tais
pros allèlous filoneikiais anaflegonto, saith Eusebius, they burned with
mutual intestine discords.
Behold, the judge standeth before the door.
- He had said before, 'the coming of the Lord draweth nigh;' now he addeth,
that he is 'at the door,' a phrase that doth not only imply the sureness but
the suddenness of judgment: see Mat. xxiv. 33, 'Know that it is near, even at
the doors;' so that this phrase intendeth also the speediness of the Jewish
ruin. Observe hence: -
Obs. 1. The nearness of the judge should awe us
into duty. To sin in calamitous times is to sin in the presence of the judge;
to strike, as it were, in the king's presence, and to provoke justice when
punishments hang over our heads. This is like King Ahaz, that trespassed the
more for his stripes. When God holdeth up his hand, you do as it were even dare
him to strike.
Obs. 2. If we be ready to sin, God is ready to judge:
'If thou do evil, sin lieth at the door,' Gen. iv. 7, that is, the punishment,
like a serjeant or messenger of justice, doth but lie in wait to arrest us.
Thus it is many times; the punishment taketh the provocation by the heel; and
whilst we are bustling and 'beating our fellow-servants,' our Lord is at the
door, and cometh ere we look for him, Mat xxiv. 50,51.
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