Éphésiens 5:7

Be not ye therefore partakers with them.

Fellowship with evil doers

I. Illustrate this fellowship in wickedness.

1. Not to oppose, in many cases, is to embolden transgressors, and to be partakers with them.

2. We have more direct fellowship with the wicked when we encourage them by our example.

3. They who provoke and incite others to evil works have fellowship with them.

(1) This may be done by the propagation of licentious opinions, which confound the difference between virtue and vice.

(2) This may also be effected by direct persuasions and enticements.

4. They who explicitly consent to, and actually join with sinners in their evil works, have fellowship with them.

5. To comfort and uphold sinners in their wickedness is to have fellowship with them.

6. There are some who rejoice in iniquity when they have lent no hand to accomplish it.

II. Apply the apostle’s arguments.

1. One argument is taken from the superior light which Christians enjoy.

2. Another argument is taken from the grace of the Holy Spirit, of which believers are the subjects.

3. The apostle teaches us that the works of darkness are unfruitful.

4. This is a shameful fellowship.

5. If we have fellowship with sinners in their works we must share with them in their punishment. (J. Lathrop, D. D.)

The children of God should not be partakers with others in their sins

The marrow of this truth lies in knowing how and in what ways we may be in danger to be partakers of other men’s sins.

1. By practising the like evils. The apostle seems especially to intend this. Commit not the like sins; act not like the children of disobedience. If ye be imitators of them, you are in some sense partakers with them; and so the Lord may justly punish you for them.

2. By concurring. And this in divers ways.

(1) By contriving. When sin is contrived, there is concurrence of the head, though not of the hand. Thus David was guilty of Uriah’s death, though Joab was the actor, and the Ammonites the executioners (2 Samuel 11:15). Thus Rebekah of Jacob’s dissembling. She contrived it, to defeat Esau, though he was the actor. And if he smarted for it in so many hardships after, she had her share in his chastisement. Whoever effect what thou plottest, though thy hand be not in it, though theft be not seen therein, the Lord, who is the searcher of hearts, will charge the sin upon thy soul.

(2) By consenting. Where there is consent to sin, there is a concurrence of the will, though not of the outward man. This consent is always guilty, whether it be free, so Saul was guilty of Stephen’s death (Actes 8:1); or whether it be extorted, so Pilate was guilty of Christ’s death, though the Jews seemed to overrule him thereto; or whether it be tacit,, and showed no way but by silence.

(3) By inclination. Where there is an inclination to an unlawful act, there is a concurrence of the heart, though the outward man act not.

(4) By rejoicing. When a man is glad that an unlawful act is done by others, he concurs in affection, though not in action. Thus was Ahab guilty of Naboth’s blood.

(5) By sentence and vote. Thus Saul was guilty of Christians’ death (Actes 26:10).

(6) By assisting. He that contributes anything to the promoting of sin, though he be not the principal actor of it, brings the guilt thereof upon his soul. Thus was Saul also guilty of Stephen’s death (Actes 7:58). He did not cast stones at Stephen; so far as the relation acquaints us, he only kept the clothes of those that stoned him. Yet, promoting this sin but thus far, he made himself guilty of it.

(7) By communicating in the pleasures or profits of sin. Thus panders are guilty of whoredom, and receivers are guilty of theft.

3. By occasioning the sins of others. When we give others occasion to sin, and that may be done many ways.

(1) By evil example. One sin of an exemplary person may occasion many. When magistrates, or ministers, or parents, or masters of families, or anyone eminent in the account of others, makes bold with that which is evil, it is a pregnant sin, has many in the bowels of it. One sin may this way bring along with it the guilt of many thousands.

(2) By the offensive use of things indifferent. Is it not better not to go so high, than to endanger the ruin of others by following thee?

(3) By scandalous sins, either in judgment or practice; for these are not only abominable in themselves, and the occasions of sin in others by example, but also in a more dangerous and dreadful way, by strengthening the hands of sinners, and opening their mouths to blaspheme.

(4) By provoking. He that says or does that which provokes another to sin is at least the occasion of it. Hence the apostle advises so often to beware of this (Galates 5:26; Éphésiens 6:4).

(5) By ensnaring. Those whose garb, gestures, words, are as snares, may justly be accounted occasions of sin, and so guilty of those iniquities wherein they ensnare others.

(6) By leading others into temptations. Thus was Eve guilty, not only of her own, but of her husband’s sin (Genèse 3:6).

(7) By showing opportunities to sin. Thus Judas was guilty of crucifying Christ by showing the Jews an opportunity to apprehend and crucify Him.

(8) By affording matter of sin to others, that which they know or suspect will be sinfully abused, hereby occasion their sin, and partake in their guilt:

(9) By not removing the occasions of sin. When costly apparel becomes an occasion of pride, or delicate fare an occasion of intemperance, etc. Those that have power, magistrates, parents, should reduce them to necessaries, who abuse superfluities, else they are in danger of a participation in others’ guilt. I might exemplify this in many particulars.

(10) By authorising. When those are put into such place and office, as they are not fit, not qualified for, those that are instrumental in calling them thereto are accessory to their sinful miscarriages in the managing thereof.

4. By causing. He that is the cause of another’s sin, partakes thereof, not only as an accessory, but many times as a principal. Now, one may be the cause of another’s sin many ways.

(1) By commanding.

(2) By threatening.

(3) By counselling and persuading.

(4) By alluring.

(5) By deriding.

(6) By boasting of sin.

(7) By hiring others to sin.

(8) By countenancing the sins of others.

He that is a countenencer of others’ sins, is a partaker of other men’s sin; and that sometimes of sins past, sometimes of future sins. Now, ye may countenance the sins of others, and so be accessory to them, many ways.

(1) By defending them.

(2) By justifying others’ sins.

(3) By extenuating of others’ sins.

(4) By commending.

(5) By conniving.

(6) By company.

(7) By rejoicing.

6. By not hindering sin. He that hinders not others from sinning is in danger thereby to partake of their sins. He that hinders not others from doing evil, does the evil himself; is guilty of, accessory to it.

(1) By not punishing, censuring, correcting, in State, Church, families.

(2) By not complaining of sin. He that has not power to punish sin may complain of it to those that have power; and he that complains not is in danger to be accessory to the sin which he conceals. I confess there are many temptations to keep men from the practice of this duty. It is counted odious to be an accuser; and so it is, when it proceeds from spite, malice, and revenge, and not from tenderness to the glory of God and thy brother’s soul; but against the temptations which may hinder thee from complaining of other’s sins, set the danger of sin to him, to thee, and the command of God; see how strictly and punctually He enjoins it without respect of persons and relations, how near and dear soever (Deutéronome 13:6; Deutéronome 13:8).

(3) By not reproving or admonishing sinners. He that rebukes not, nor does not admonish, according to the quality of those who are guilty, makes himself guilty with them (Lévitique 19:17). To reprove another is a thankless office, and carnal men take it as an expression of hatred; but see how the Lord judges of it: “He that rebukes not his brother does hate him in his heart.”

(4) By not mourning for it. He that mourns not for the sins of others is in danger to partake of them. Mourning is a means to hinder the increase of sin; he that bewails not the sins of others does not what he can to hinder them, and so may be accessory to them.

(5) By not praying against the sins of others. Prayer is a sovereign means to hinder sin. He that prays not against it is accessory to it, by not endeavouring to hinder it.

(6) By not affording means whereby sin may be hindered. He that denies others the means requisite to the avoiding of sin, when it is his duty to afford them, is accessory to the sins of others by not hindering them; e.g., as we say, he that denies a man food, without which death cannot be prevented, is accessory to his death.

(7) By not applying severe providences for the hindering of sin. The Lord sometimes speaks from heaven against sin by remarkable acts of providence. (D. Clarkson, B. D.)