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I. THE "POWER" OF GODLINESS IS HERE DISTINGUISHED FROM THE MERE "FORM": and indeed it is easy to show the difference between them. The one is the name — the other is the thing; the one is the appearance — the other is the reality. The one is the body — the other is the soul, that inspires every member, and penetrates every particle of the frame. Behold then the life of the real Christian, and trace the operation of the power of godliness there.

1. It appears with regard to the ordinances of divine worship. Others who have only the form, come without expectation and prayer, and return without reflection and concern; they are satisfied with their attendance — but he is not. He is anxious to derive spiritual advantage from it: he enters the closet before he approaches the temple, and his language is, "O that I knew where I might find Him, that I might come even to His seat!"

2. It appears with regard to the dissipations of the world. He voluntarily resigns those amusements in which he once placed so much of his happiness: and returns no more to them. And why? If he were mindful of the country whence he came, he has opportunity to return: he is surrounded with the same allurements as others — why then does he not engage in these diversions again? Because he has found something infinitely more noble and more satisfying. And a greater good has power to abolish the impressions of a less. When the sun arises, the stars disappear. And the grapes of Eshcol cause us to forget the leeks and onions of Egypt.

3. You may see it in the mortification of sin. He denies himself; he crucifies the flesh with the affections and lusts; he plucks out a right eye, and cuts off a right hand. You may see it in what he is willing to sacrifice and to suffer. Read history: read the book of martyrs; read the eleventh chapter of the Epistle to the Hebrews — and see what the force of this powerful principle can accomplish.

4. The vigour of this principle appears also in other sufferings. How many are there at this moment, enduring a variety of grief in private, whose names will never be published in history, but who, in the eye of God, are greater than the admired heroes of the age!

II. INQUIRE WHENCE IT IS THAT SO MANY WHO DENY THE POWER ARE STILL DISPOSED TO MAINTAIN THE FORM.

1. The form of godliness requires no strenuous exertions; demands no costly sacrifices. It is the power of it that renders the Christian life a "striving to enter in at the strait gate"; a "wrestling with principalities and powers"; a "running the race that is set before us"; a "fighting the good fight of faith." And it is this, too, that incurs opposition from the world. It will indeed be acknowledged that sometimes the very form draws forth the rancour of others: and of all people those are most to be pitied who are persecuted for what they have not; who are reproached as Christians without deserving the honour. But upon a nearer inspection of these mere formalists, the world is generally made quite easy. They see that they were mistaken in the characters; they find that they are "of their own," though wearing a religious uniform.

2. Persons are sometimes induced to take up the form of godliness through the influence of their connections. From some of them they feel the influence of authority; from some, the influence of friendship; from some the influence of business. "Hence," says M. Henry, "they assume a form of godliness to take their reproach, but not the power of it to take away their sin."

3. They avail themselves of the form of godliness to preserve peace within. For, without something of religion, conscience would rage and clamour; but by means of this, it is amused and quieted; and this renders it so extremely dangerous.

(W. Jay.)

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KJV: Having a form of godliness, but denying the power thereof: from such turn away.

WEB: holding a form of godliness, but having denied its power. Turn away from these, also.