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Between the life of the meanest and basest men on the one hand, and that of the purest and noblest on the other, what an immeasurable spiritual space intervenes! We look here at -

I. A NOBLE HUMAN LIFE. There are those who, in the ordering of their life, never rise above

(1) a consideration of their own enjoyment or acquisition. There are others who never rise higher than

(2) the consideration of others which is born of natural affection; that which springs from the tics of kindred and, perhaps, common interest or companionship. Others again there are who get as far as

(3) political or national enthusiasm. But they only are worthy of the One "with whom they have to do" and reach the full stature of their manhood, who are constrained by

(4) the sense of obligation to God and to man. Paul "exercised himself to have always a conscience," etc. Here was:

1. A lofty aim. "To have a conscience void of offence toward God, and toward men." This means something more than the avoidance of the darker sins and the greater crimes, of those misdeeds which stamp a man as a sinner and a criminal in the eyes of the world. It means

(1) righteousness in the sight of the Supreme; the being counted righteous by God, and the attainment of positive righteousness like his own; so that a man is living in a state of abiding acceptance with God, and is also walking before him in uprightness and integrity of heart and life. It means also

(2) recognition of the claims of men on our regard, and the consequent shaping of our life in purity, honesty, truthfulness, helpfulness; so that a man has not to reproach himself either with acts of injury or with negligence and inconsiderateness; he has a "conscience void of offence" toward men as well as toward God.

2. A comprehensive view. Paul aimed to be conscientious at all times, m all things (διὰ παντός). And we know that this was more than a figure of speech; it could hardly be said to be in any way hyperbolical. He did strive to act with a good conscience always. With whomsoever he had to do, in whatsoever he was engaged, he sought to act faithfully. And the truly noble life is one in which the humbler as well as the higher activities and endurances are regulated by holy and heavenly principles.

3. An earnest endeavor; "I exercise myself," i.e. "I strenuously endeavor," "I put forth my whole energy," "I labor." Paul's action amounted to something vastly more than an occasional sentiment or a feeble futile effort; it was an earnest aspiration spending itself in vigorous exertion. He cultivated his spiritual powers; he trained himself in holy habits; he wrestled with the adversaries of his soul; he did stern battle with the lower propensities; he strove to exhibit the graces which are dear to God, the virtues which are valuable to men.

II. A POWERFUL INCENTIVE TO LIVE IT. (Ver. 15.) We may draw many powerful and all-sufficient incentives to rectitude from considerations which are at hand.

1. Our supreme obligation to God, the Divine Author of our being and Source of all our joy.

2. Our influence upon our fellow-men, and the effect our life has on theirs.

3. The elevated joy we have in the consciousness of rectitude, both of integrity of heart and innocency of life. But we shall do well to add this other also:

4. The hope of future blessedness; including

(1) the approval of the Divine Master; his "Well done" (Matthew 25:21); and

(2) the extended sphere he wilt appoint the faithful (Matthew 25:21). - C.

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KJV: And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

WEB: having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.