Ephesians 4:25-32

CRITICAL AND EXPLANATORY NOTES

Ephesians 4:25. Putting away lying.—Findlay holds to it that “the lie, the falsehood, is objective and concrete; not lying, or falsehood, as a subjective act, habit, or quality.” Members one of another.—Let there be “no schism in the body.”

Ephesians 4:26. Let not the sun go down on your wrath.—The word for “wrath” is not the usual one. It almost seems as if the compound form had reference to the matter “alongside which” wrath was evoked. If “curfew” could ring out the fires of wrath at sundown, we might welcome the knell. Meyer quotes the Pythagorean custom of making up a quarrel by the parties “shaking hands” before sunset.

Ephesians 4:28. Let him that stole steal no more.—Though we have not here the word for “brigand,” we may think that the thieving had not always been without violence. That he may have to give.—Not the profits of wickedness, but “the good” results of his own labour, and may give it to the needy “with cheerfulness” (Romans 12:8), with a “hilarity” beyond that of “those who divide the spoil” (Isaiah 9:3).

Ephesians 4:29. Let no corrupt communication.—R.V. “speech.” Putrid speech can never come forth from any but a bad person, “for out of the abundance of the heart the mouth speaketh.” But that which is good to the use of edifying.—The word in season “fitly spoken” has an æsthetic charm (Proverbs 25:11), but it was more necessary to teach these loquacious Asiatics the utilitarian end of having a human tongue. “It is the mere talk, whether frivolous or pompous—spoken from the pulpit or the easy-chair—the incontinence of tongue, the flux of senseless, graceless, unprofitable utterance that St. Paul desires to arrest” (Findlay).

Ephesians 4:30. Grieve not.—“Do not make Him sorrow.” A strong figure like that which says that God was sorry that He had made man (Genesis 6:6). Whereby ye are sealed.—Cf. Ephesians 1:13. “In whom ye were sealed” (R.V.)

Ephesians 4:31. Let all bitterness.—I.e. “of speech.” “Sarcasm I now see to be, in general, the language of the devil,” said one liberally endowed with it. The satirist Hipponax—a native of Ephesus—was called “the bitter.” Such a man as “speaks poniards,” and whose “every word stabs,” may be brilliant and a formidable opponent; he will never be loved. Wrath and anger.—The former is the fuming anger, “the intoxication of the soul,” as St. Basil calls it; the latter is the state after the paroxysm is over, cherishing hatred and planning revenge. Clamour and railing.—“Clamour” is the loud outcry so familiar in an Eastern concourse of excited people (Acts 23:9), like that hubbub in Ephesus when for two hours the populace yelled, “Great is Diana of the Ephesians” (Acts 19:28). “Railing,” blasphemy—speech that is calculated to do injury. Malice.—“Badness.” “This last term is separated from the others as generic and inclusive” (Beet).

Ephesians 4:32. Be ye kind.—The word is found in Christ’s invitation to the weary—“My yoke is easy.” It is characteristic of the Father that “He is kind to the unthankful.” The man who drinks wine that is new and harsh says, “The old is good” (mellow). Tenderhearted.—Soon touched by the weakness of others. Forgiving … as God … forgave you.—The motive and measure of our forgiveness of injuries is the divine forgiveness shown to “all that debt” of our wrong-doing (Matthew 18:32).

MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 4:25

Christian Principles applied to Common Life.

Let us put these principles into the form of concrete precepts.
I. Be truthful.—“Putting away lying, speak every man truth, … for we are members one of another” (Ephesians 4:25). Society is so closely welded together and interdependent that the evil effects of a falsehood not only damage others but rebound ultimately towards the man who uttered it. A lie is a breach of promise; for whosoever seriously addresses his discourse to another tacitly promises to speak the truth, because he knows the truth is expected. Truth never was indebted to a lie. “In the records of all human affairs,” writes Froude, “it cannot be too often insisted on that two kinds of truths run for ever side by side, or rather crossing in and out with each other form the warp and woof of the coloured web we call history: the one the literal and eternal truths corresponding to the eternal and as yet undiscovered laws of fact; the other the truths of feeling and thought, which embody themselves either in distorted pictures of outward things or in some entirely new creation—sometimes moulding and shaping history; sometimes taking the form of heroic biography, tradition, or popular legend.”

II. Avoid sinful anger.—“Be ye angry, and sin not: … neither give place to the devil” (Ephesians 4:26). Anger is not forbidden. A nature ardent for truth and justice burns with indignation against cruelty and wrong. But it is a dangerous passion even for the best of men, and is apt to exceed the limits of prudence and affection. To nurse our wrath and brood over our imagined wrongs is to give place to the devil, who is ever near to blow up the dying embers of our anger. Plutarch tells us it was an ancient rule of the Pythagoreans that, if at any time they happened to be provoked by anger to abusive language, before the sun set they would take each other’s hands, and embracing make up their quarrel. The Christian must not be behind the pagan in placability and forgiveness.

III. Be honest.—“Let him that stole steal no more: but rather let him labour” (Ephesians 4:28). Laziness is a fruitful source of dishonesty, and is itself dishonest. There are sensitive natures to whom it is very difficult to be dishonest. In Abraham Lincoln’s youthful days he was a storekeeper’s clerk. Once, after he had sold a woman a little bill of goods and received the money, he found on looking over the account again that she had given him six and a quarter cents too much. The money burned in his hands until he had locked the shop and started on a walk of several miles in the night to make restitution before he slept. On another occasion, after weighing and delivering a pound of tea, he found a small weight upon the scales. He immediately weighed out the quantity of tea of which he had innocently defrauded the customer, and went in search for her, his sensitive conscience not permitting any delay. The thief is not reformed and made an industrious worker by simply showing him the advantages of honesty. The apostle appeals to a higher motive—sympathy for the needy—“That he may have to give to him that needeth.” Let the spirit of love and brotherhood be aroused, and the indolent becomes diligent, the pilferer honest.

IV. Be circumspect in speech.—“Let no corrupt communication proceed out of your mouth” (Ephesians 4:29). The possession of a human tongue is an immense responsibility. Infinite good or mischief lies in its power. The apostle does not simply forbid injurious words; he puts an embargo on all that is not positively useful. Not that he requires all Christian speech to be grave and serious. It is the mere talk, whether frivolous or pompous—spoken from the pulpit or the easy-chair—the incontinence of tongue, the flux of senseless, graceless, unprofitable utterance, that he desires to arrest (Findlay).

V. Grieve not the Holy Spirit (Ephesians 4:30).—Perhaps in nothing do we grieve the Spirit more than by foolish and unprofitable speech, or by listening willingly and without protest to idle gossip and uncharitable backbiting. His sealing of our hearts becomes fainter, and our spiritual life declines, as we become indiscreet and vain in speech.

VI. Guard against a malicious disposition.—“Let all bitterness, wrath, anger, clamour, and evil speaking be put away, with all malice” (Ephesians 4:31). Malice is badness of disposition, the aptness to envy and hatred, which apart from any special occasion is always ready to break out in bitterness and wrath. Bitterness is malice sharpened to a point and directed against the exasperating object. Wrath and anger are synonymous, the former being the passionate outburst of resentment in rage, the latter the settled indignation of the aggrieved soul. Clamour and railing give audible expression to these and their kindred tempers. Clamour is the loud self-assertion of the angry man who will make every one hear his grievance; while the railer carries the war of the tongue into his enemy’s camp and vents his displeasure in abuse and insult. Never to return evil for evil and railing for railing, but contrariwise blessing—this is one of the lessons most difficult to flesh and blood (Findlay).

VII. Cherish a forgiving spirit.—“Be ye kind, … forgiving one another, even as God hath forgiven you” (Ephesians 4:32). It is man-like to resent an injury; it is Christ-like to forgive it. It is a triumph of divine grace when the man who has suffered the injury is the most eager to effect a reconciliation. Dean Hook relates he was once asked to see a gentleman who had ill-treated him. Found him very thin and ill. Told me that he was conscious that his feelings and conduct had not been towards me what they ought to have been for years. I told him that whenever there was a quarrel there were sure to be faults on both sides, and that there must be no question as to the more or less, but the forgiveness must be mutual. I kissed his hand, and we wept and prayed together. O God, have mercy on him and me for Jesu’s sake! I have had a taste of heaven where part of our joy will surely consist in our reconciliations.

Lessons.—

1. Religion governs the whole man.

2. True religion is intensely practical.

3. Religion gives a nameless charm to the commonest duties.

GERM NOTES ON THE VERSES

Ephesians 4:25. Truth between Man and Man.

I. The duty of veracity here recommended.—

1. Truth is to be observed in common conversation. People have more special need, in some respects, to be admonished of their obligations inviolably to maintain truth here; for many are more ready to allow themselves to transgress in what they account trivial instances than upon solemn occasions; and yet by such beginnings way is made for the disregard of truth, in the most considerable matters, in process of time.

2. Truth should be maintained in bearing testimony. A conscientious regard to truth will engage us to be very careful that we spread nothing to the lessening or reproach of our neighbour, of which we have not good assurance; that we publish not a defamation upon hearsay, nor take up, without sufficient grounds, “a report against our neighbour.” If we are called to give public testimony between man and man, a sincere respect to truth will engage us to a careful recollection, before we give our testimony, as to what we can say upon the matter. It will dispose to lay aside affection on one hand and prejudice on the other, and impartially to relate the true state of things as far as we can bear witness to them, nakedly to represent facts as they have come within our notice.
3. Truth must be exercised in our promises and engagements, and veracity requires two things in relation to them:
(1) That we really intend to perform them when they are made;
(2) That we are careful of performance after they are made.

II. The reason the apostle gives for the inviolable maintenance of truth: because we are members one of another.—

1. This argument is applicable to mankind in general. We are members one of another, as we partake of the same human nature, and in that respect are upon a level. We are members of society in common, entitled to the same rights, claims, and expectations one from another as men, and are mutually helpful and subservient as the members of the body are to each other; and the principal link that holds us together is mutual confidence, founded upon the hope of common fidelity. Now, lying makes void and useless the great instrument of society, the faculty of speech or writing. The power of speech was given us by our Creator, and the art of writing, since found out, on purpose that we might be able so to convey our sense to others, that they may discern it, where we pretend to express it, just as if they were so far privy to what passed in our minds. And unless truth be inviolably observed in everything, the bonds of human society cannot fail to be weakened.
2. This argument may be particularly applicable to Christians. We are members one of another in a more distinguishing sense, as we belong to the body of Christ. And this lays additional engagements upon all the visible members of that body to put away lying and to speak the truth one to the other,—in conformity to the common Father, to whom we belong, who is eminently styled “a God of truth”; in conformity to our head the Lord Jesus, there should be a strict observation of truth among Christians; in conformity to the Spirit that animates us, who is eminently described by this attribute, “the Spirit of truth.”

Inferences.—

1. This is one remarkable evidence how much Christianity is calculated for the benefit of mankind and the good of society at present, as well as for our everlasting welfare, in that it so strictly enjoins and enforces the exacted regard to truth.
2. We see thence upon how good reason the Christian religion strictly forbids common swearing.
3. All that name the name of Christ are concerned to see that they comply with the exhortation.
4. Christians should do all they can to promote truth among others, both for the honour of God, and the spiritual and eternal good of their neighbours, and the general interest of society.—Jeremiah Seed.

The Sin of Falsehood.

I. There are cases in which one may speak that which is not true and yet not be chargeable with lying, for he may have no intention to deceive.

II. The grossest kind of lying, or speaking a known falsehood under the awful solemnity of an oath.—Men violate truth when they affix to words an arbitrary meaning or make in their own minds certain secret reservations with a design to disguise facts and deceive the hearers. When we express doubtful matters in terms and with an air of assurance, we may materially injure as well as grossly deceive our neighbour. Men are guilty of malicious falsehood when they repeat with romantic additions and fictitious embellishments the stories they have heard of a neighbour that they may excite against him severer ridicule or cast on his character a darker stain. Men may utter a falsehood by the tone of their voice, while their words are literally true.

III. We are bound to speak truth in our common and familiar conversation.—We must speak truth in our commerce with one another. In giving public testimony we must be careful to say nothing but truth, and conceal no part of the truth. We must adhere to truth when we speak of men’s actions or characters. We must observe truth in our promises.

IV. A regard to truth is a necessary part of the Christian character.—Deceitfulness is contrary, not only to the express commands of the gospel, but to the dictates of natural conscience.

V. The argument the apostle urges for the maintenance of truth.—“We are members one of another.” As men we are members one of another. As Christians we are children of the same God, the God of truth; we are disciples of the same Lord, the faithful and true Witness. If we walk in guile and deceit, if we practise vile arts of dishonesty, we contradict our human and our Christian character. We see the danger of profane language, as it leads to the grossest kind of falsehood, even to perjury in public testimony. We see how dangerous it is to practise those diversions which are attended with temptations to fraud.—Lathrop.

College Life. “For we are members one of another.”

I. It is for us who govern and teach to remember how great is our responsibility in those respects.—We are not merely instructors but educators of youth. The question of what books we use or what vehicles of teaching we employ sinks into insignificance compared with the question what end it is we design in our teaching. Are we prepared to abdicate our higher functions of educators and to sink down to the lower one of teachers? Must we not, if we are true to our calling, strive to instil into you that manliness which springs from the fear of God, that truthfulness which is seen in the frank look and unshrinking eye, that obedience which is rendered in no spirit of servility as unto the Lord and not as unto men, that self-mastery which is the foundation of all wisdom and all power? If the soul is of more value than the body, if the life to come is of more importance than the life that now is, if the knowledge of God and His Christ is infinitely more precious than all the knowledge of this world and all the distinction to which it leads—then there can be no question that education is infinitely before instruction, that principles are higher than knowledge, that knowledge is only of value in proportion as it is pervaded and sanctified by the Spirit of Christ. But precept without example is powerless. A man whose life is pure and high may not open his lips, yet his very silence shall be eloquent for God. Day by day a virtue is going out of him; day by day he is giving strength to one who is wrestling with doubt or temptation; day by day he is a beacon to those who are tossed on the waves of irresolution and uncertainty. The teacher, if he is to produce a powerful moral effect, if he is to mould character, if he is to leave an impress upon the minds and hearts of those whom he teaches, must be what he teaches, must live what he inculcates.

II. And now I would place before you your duties.—

1. Keep distinctly before you the end and aim of your coming here—the ministry of Christ’s Church. 2. You are members of a community. You are all united to one another. You have all common pursuits, common ends, common interests. You may all help greatly to make or to mar the lives and characters of those with whom you are in such constant and daily intercourse. Let this consideration have its full weight with you. Be but true to yourselves, and to the God who has called you to the knowledge of Himself and His Son Jesus Christ, and by you this college shall grow and prosper. If principles and aims such as those I have endeavoured to indicate prevail in a college, there will be a real and substantial harmony between those who govern and those who are governed. Let us strive one and all, teachers and taught, to make this our college a college of which none can be ashamed.—J. J. Stewart Perowne (preached on the forty-sixth anniversary of St. David’s College, Lampeter).

Ephesians 4:26. Sinful Anger.

I. These words are not an injunction to be angry, but a caution not to sin when we are angry.—As there is in our nature a principle of resentment against injury, so there is in us a virtuous temper, a holy displeasure against moral evil.

II. Anger is sinful when it rises without cause.—Rash anger is sinful. Anger is sinful when it breaks out into indecent, reviling, and reproachful language; when it prompts to designs or acts of revenge; when it settles into malice.

III. Neither give place to the devil.—See that you subdue your lusts and rule your spirits. Arm yourselves with the sword of the Spirit, which is the word of God. Take time to consider whether any motive suggested in favour of sin is so powerful as the arguments the Scriptures offer against it. Our greatest danger is from ourselves.—Lathrop.

Ephesians 4:26. Anger and Meekness.

I. In what cases our anger may be innocently indulged.—

1. On the approach of any injurious aggressor threatening our destruction, or using any act of violence that may endanger our safety.
2. How far soever the harsh gratings of anger may seem to be removed from the soft motions of benevolence, yet these sometimes, as oil does to steel, give an edge to our resentment; where it will be found not only innocent and excusable, but even commendable and generous. As in the natural system of the world there are some repelling qualities, which yet must conspire to aid the grand power of attraction; so even those passions which, considered in a simple view, have but an unfriendly and unsociable aspect, are yet, in their general comprehension, aiding and assisting to preserve inviolable the bonds of the great community.
3. Our anger is apt to kindle at the apprehension of a slight or an affront, a contempt or reproach thrown upon us; on which occasions, if the apprehension be well grounded, our resentment, to a certain degree, must be allowed to be excusable, and so not sinful. Our tameness in these instances would be construed into stupidity, and be treated as such by the pert and petulant.
4. We may not only be angry without sinning in the instances alleged, as we sometimes may sin in not being angry. God, who designed human society, designed the good of it; and that good to be promoted by every individual to the utmost of his power. Hereby there is tacitly committed to every man a kind of trust and guardianship of virtue, whose rights obliged to support and maintain in proportion to his abilities; not only by example, by advice and exhortation, but even by reproof and resentment, suitable to the circumstances of the offender and the offence.

II. When our anger becomes intemperate and unlawful.—

1. When it breaks out into outrageous actions; for then, like a boisterous wind, it quite puts out that light which should guide our feet in the way of peace; it dethrones our reason, and suspends its exercise. An extravagance of this kind is the more dangerous, and therefore the more sinful, because, though the impulse of passion should meet with no opposition to inflame it—which, however, is generally the case—yet, when it has worked the blood into so violent a ferment, it is apt of itself to redouble its force. And no one can tell what fury, wound up to the highest pitch, may produce.
2. Anger becomes unlawful when it vents itself in unseemly and reviling language. It were to be wished that those who have such a peculiar delicacy of feeling when they are affronted would abstain from all appearance of an affrontive and disrespectful behaviour to others; that they who are so quick to receive would be as slow to give an affront. On the contrary, it often happens that they only feel for themselves; they are not the least sensible of the indignities offered to others. How frequently do those who are highly enraged pass a general and undistinguishing censure upon a man’s character?
3. We are not always to judge of the sinfulness of anger from the open and undignified appearance of it, either in our words or actions; it may be concealed and treasured up in our thoughts, and yet retain as much malignity as when it immediately breaks out and discovers itself in contumelious language or acts of violence. For by brooding in the mind it becomes the parent of a very untoward issue, malice, and hatred. Malice is a cool and deliberate resentment; but sometimes more keen and malevolent than that which is rash and precipitate. It is like a massive stone, slowly raised, but threatening the greater danger to him on whom it shall fall. Anger is yet sinful when encouraged in our thoughts to the degree of hatred.

III. Consider its opposite virtue, meekness.—Meekness is, as Aristotle long ago defined it, a due mean between tameness and stupidity on the one hand, and rage and fury on the other. It is not absolute freedom from passion, but such a command over it as to prevent our being transported beyond the bounds of humanity and good sense. It is this virtue which, if it does not give a man such a glaring and shining figure as some other good qualities, yet constitutes the most lovely, beautiful, and agreeable character, and gains unenvied praise.

1. A meek man will have sense enough to know when he is injured, and spirit enough to resent it; but then he will consider whether he can do more good by openly resenting the offence and punishing the offender than by overlooking it and passing it by.
2. A man of a meek temper will distinguish between a man’s general standing sentiments when he is perfectly calm and undisturbed and his occasional sentiments when his spirits are ruffled and overheated.
3. A meek man will never be angry with a person for telling him what he imagines to be a fault in him, provided it be done in a private manner, and the advice be conveyed in the most palatable vehicle.
4. A man of a meek spirit is glad to be reconciled to the person who has offended or injured him, and therefore is ready to hearken to all overtures of accommodation. A meek man will show such an inclination and readiness to forgive the offences of others as if he had perpetual need of the same indulgence, but will so carefully avoid giving the least offence as if it might be thought he would forgive nobody.

Lessons.—

1. Let us endeavour to acquire a greatness of mind: by this I do not mean arrogance, for that bespeaks a little mind—a mind that can reflect on nothing within itself that looks great except arrogance; but a true greatness of mind arises from a true judgment of things, and a noble ascendency of the soul inclining us to act above what is barely our duty. It is rising to the sublime in virtue. This will create a reverence for ourselves, and will set us as far above the mean gratification of giving any real occasion of passion to others, as of being susceptible of it when an occasion may be given to us.
2. One of the ancients said that he had gained one advantage from philosophy: that it had brought him to wonder at nothing. But it looks as if we, the generality of us, were strangers in the world; we are ever expressing our surprise and wonder at everything; and thus surprise prepares the way for passion. We wonder that we should meet with such a behaviour, such a treatment, such an affront; whereas the greatest wonder is that we should wonder at it.
3. Nothing can have so prevalent a power to still all the undue agitations of passion so apt to arise from the various connections we have with the prejudices and passions of others, nothing so fit to induce a smooth and easy flow of temper, as a frequent application to the throne of grace, to beseech Him, who is the God of Peace, that His peace may rule in our hearts, that it may be the fixed and predominant principle there.—Jeremiah Seed.

Ephesians 4:28. A Warning against Theft.

I. Here is a general prohibition of theft.—This supposes distinct rights and separate properties. Stealing is taking and carrying away another’s goods in a secret manner and without his consent. The prohibition relates to every unfair, indirect, dishonest way by which one may transfer to himself the property of another.

II. This prohibition of theft is a virtual injunction of labour.—If a man may not live at the expense of others, he must live at his own; and if he has not the means of subsistence, he must labour to acquire them. No man has a right to live on charity so long as he can live by labour. The obligation to labour is not confined to the poor; it extends to all according to their several capacities.

III. Every man must choose for himself an honest calling, and must work that which is good.—A work in which a man makes gain by the expense and enriches himself by the loss of others is theft embellished and refined. Gaming, when it is used as an art to get money, is criminal, because it is unprofitable, and what one gains by it another must lose.

IV. In all our labours we should have regard to the good of others.—The man who is poor should aim to mend his circumstances and to provide not only for his immediate support but for his future necessities. The condition which subjects us to labour does not exempt us from obligations to beneficence. We must confine ourselves within our own proper sphere, for here we can do more good than elsewhere. In all our works, secular or spiritual, charity must direct us. Love is an essential principle in religion, and as essential in one man as another.—Lathrop.

St. Paul’s Exaltation of Labour.

I. St. Paul often recurs to the plain and quiet work of humble life.—He enforces not only the duty of it, but how high the duty ranks; and if it is well done, how it raises those who do it. Having worked with his own hands, he appreciated the sterling test of honest attention to work. He knew what temptations there were to relax and to give in to the sense of tediousness day by day and hour by hour. St. Paul, who honours the industry of a slave, will not allow it to be dishonoured by the slave himself thinking himself superior to it, and discourages all high flights which set him at enmity with his work and draw him away from the sterling Christian yoke of humble labour to which he has been called in God’s providence.

II. At the same time the apostle does not honour all industry; far from it. He always reprobates the covetous, money-getting spirit. He admires industry, but it must be industry which is consecrated by the motive; and the motive which he requires for it is that of duty—when a man fulfils in the fear of God the task which is allotted to him. Men form their religious standard by two distinct tests: one the law of conscience and obedience to God, the other what is striking to man. St. Paul’s standard is seen in his sympathy with the work of the ruler of a household, with the work of a father or mother of a family, the work of hospitality and attention to strangers, the work of common trades and callings, the work even of the slave in doing his assigned daily tasks.

III. We see the spirit of this great apostle—how it embraced the whole appointed lot of man, from his highest to his most humble field of employment. He rejected nothing as mean or low that came by God’s appointment; all was good, all was excellent, all was appropriate that He had commanded. The heathen valued all labour by which men became eloquent, or became able soldiers or statesmen; but they had not the slightest respect for the ordinary work of mankind. They thought this world made for the rich. How different is St. Paul’s view! No work allotted to man is servile work in his eyes, because he has an insight into what faithful labour is—what strength of conscience it requires, what resistance to temptations and snares it demands. The word of God consecrates the ordinary work of man—it converts it into every one’s trial, and as his special trial his special access to a reward also.—J. B. Mozley.

Ephesians 4:29. The Government of the Tongue.

I. The apostle cautions us against all loose and licentious language.

II. Enticing language is forbidden.

III. Corrupt communication includes all kinds of vain discourse; all such language as offends Christian sobriety, seriousness, and gravity, savours of profaneness and impiety, or borders on obscenity and lewdness.

IV. Instruction is useful to edifying.

V. Reproof conducted with prudence is useful to edifying.

VI. Exhortation is good for the use of edifying.

VII. Christians may edify one another by communicating things they have experienced in the course of the religious life.

VIII. Conversing on religious subjects in general is good for the use of edifying.—Lathrop.

Ephesians 4:30. The Benefit conferred by the Spirit on Believers.

I. That believers are sealed by the Spirit implies that they are recognised and set apart and in a peculiar sense the divine property.—

1. A seal is often a distinguishing mark or token by which a claim to property may be shown and established (Revelation 3:2).

2. That believers are thus sealed proves that they are His in a peculiar manner.

3. The sense in which they are His is clearly brought out (1 Corinthians 3:23). They are Christ’s by gift, by purchase, by conquest, by surrender. Christ is God’s, and His people in Him.

4. They who are sealed are thus a peculiar people, separated to God’s worship, service, and glory.
5. Have you recognised practically that you are God’s?

II. That believers are sealed implies that attempts will be made to alienate them from God’s possession.—

1. A mark or token is affixed to that which is in danger of being taken away.

2. We are distinctly taught that believers are exposed to efforts to separate them from God (John 10:7; John 10:27).

3. The activity of the wicked one seems in a great measure directed to this point.
4. The doctrine of the perseverance of the saints does not lead him to indolence.
5. Your safety is not merely to get into the place of safety, but to continue there.

III. That believers are sealed implies that they have received the impress of the divine Image.—

1. The sealing is the work of the Spirit, whose office it is to regenerate and sanctify.
2. The seal is that which distinguishes the believer from the unbeliever, and the true distinguishing mark is regeneration.
3. We therefore conclude that the seal has engraven on it the image of God, which it leaves.
4. The confidence of no one should outrun his sanctification.
5. Can you discern the outline of the image? There are counterfeits.

IV. That believers are sealed implies that, though associated and mixed up with others, they are not confounded with them.—

1. A distinguishing mark is necessary when things which are again to be separated and classified are mingled with each other.
2. The seal leads to recognition. Hence the believer is known by himself, fellow-believers, the world, the devil, angels, Christ, the Father.
3. This recognition takes place in time, at the judgment, in eternity.

V. That believers are sealed implies that God will visit the earth with distinguishing judgments.—In proof and illustration (Ezekiel 9; Revelation 7:9). The Passover. The destruction of Jerusalem. Now. The judgment day. Are you prepared for such a season?

VI. That believers are sealed implies that they are in a state of reservation.—A seal is a pledge, a signature. An engagement presently fulfilled needs no pledge.—Stewart.

The Office of the Holy Spirit and the Danger of grieving Him.

I. His office is to seal us unto the day of redemption.—That day in which the people of God will be put into complete possession of the blessings purchased for them by Christ. To seal us to this day is to prepare us and to set us apart from it, to fix such a mark on us as in that day shall distinguish us from others and make it fully appear to whom we belong. When a man sets his seal to a paper, he thereby declares his approbation of it and acknowledges it to be his own deed. Those who bear the seal of the Spirit will be approved by Christ and acknowledged for His own in the day of resurrection. A seal stamps its own image on the wax. The Spirit stamps on the soul the image of Himself. This seal is said to be the earnest of our inheritance. An earnest is a pledge of something to be bestowed and enjoyed hereafter—a part of it is already bestowed to assure us that in due time we shall receive the whole.

II. He is not to be grieved.—

1. Beware of doing anything which your conscience, enlightened by the word of God, forbids you to do.
2. Beware of running into temptation.
3. Beware of indulging fleshly lusts.
4. Beware of practising deceit and falsehood.
5. Beware of profaning the Lord’s Day.
6. Beware of cherishing evil and malignant tempers.—E. Cooper.

On Grieving the Holy Spirit.

I. Our duty is to render to the Holy Spirit cheerful and universal obedience.

II. The Spirit is the great Sanctifier.

III. We must co-operate diligently in the production of the fruits of the Spirit.

IV. Our danger is in quenching the Spirit.—Our light grows dim, and we gradually adopt evil habits. We neither see nor heed spiritual dangers. Religious sensibilities are blunted. How far any of us have gone in resisting the Spirit God alone knows. Many who resist great light and strong impressions seem never to feel again.—Olin.

Grieving the Spirit.

I. Indifference and carelessness in religion is opposition to the grace of God.

II. Spiritual pride grieves the divine Spirit.

III. The Spirit is grieved when we neglect the means appointed for obtaining His influence.

IV. Opposition to the strivings of the Spirit is another way in which He is often grieved.

V. There are particular sins which are opposite to the work of the Spirit. Impurity, intemperance, dissipation, and all the vices of sensuality. The indulgence of malignant passions grieves the Spirit. Contentions among Christians are opposite to the Spirit. Men grieve the Spirit when they ascribe to Him those motions and actions which are contrary to His nature. If they blindly follow every impulse of a heated imagination, every suggestion of the common deceiver, every motion of their own vanity and pride, they profane and blaspheme His sacred name.—Lathrop.

Grieve not the Spirit.—But wherewith can we so grieve Him? Alas! that one must rather ask, Wherein may he not? I fear that one of the things which will most amaze us when we open our eyes upon eternity will be the multitude of our own rudenesses to divine grace, that is, to God the Holy Ghost whose motions grace is. Oh, let not that His seal upon you, the gift of His Spirit, mark you as a deserter! O Holy Creator Spirit, come down once more into our souls in Thine own thrilling fire of life and light and heat, kindling our senses with Thy light, our hearts with Thy love! wash away our stains, bedew our dryness, heal our wounds, bend our stubbornness, guide our wanderings, that Thou, being the inmate of our hearts, the instructor of our reason, the strength of our will, we may see by Thy light whom as yet we see not and know Him who passeth knowledge, and through God may love God now as wayfarers, and, in the day of perfect redemption, in the beatific vision of our God!—E. B. Pusey.

The Sealing of the Spirit.—

1. The seal is used in conveying and assuring to any person a title to his estate, in delivering which a part is put into the hands of the new proprietor. We are sealed as an assurance of our title to our inheritance until the redemption of the purchased possession.
2. In sealing any person, the contra-part of the seal is impressed on that which is sealed. We are thus sealed by the Spirit, stamped with the image of God.
3. Sealing is used for preservation. It is by this we are to be preserved until that day. By grieving the Spirit we break this seal.—E. Hare.

Ephesians 4:31. Vices to be renounced and Virtues to be cherished.

I. Put away all bitterness.—All such passions, behaviour, and language as are disgusting and offensive to others, wound their tender feelings, and embitter their spirits. No temper is more inconsistent with the felicity of social life than peevishness.

II. Put away wrath and anger.—The former signifies heat of temper, the latter this heat wrought into a flame. Though anger, as a sense and feeling of the wrongs done us, is innocent and natural, all the irregular and excessive operations of it are sinful and dangerous.

III. Put away all malice.—This is a degree of passion beyond simple anger. It is a fixed, settled hatred, accompanied with a disposition to revenge. It is anger resting in the bosom and studying to do mischief. Malice is a temper which every one condemns in others, but few discern in themselves.

IV. Put away all clamour and evil speaking.—Clamour is noisy, complaining, and contentious language in opposition to that which is soft, gentle, and courteous. Never believe, much less propagate an ill report, of your neighbour without good evidence of its truth. Never speak evil of a man when your speaking may probably do much hurt, but cannot possibly do any good.

V. Christians are to be kind one to another.—Such kindness as renders us useful. Kindness wishes well to all men, prays for their happiness, and studies to promote their interest. It will reprove vice and lend its aid to promote knowledge and virtue.

VI. Christians should be tender-hearted.—They should not be guided by a blind, instinctive pity; but by habitual goodness of heart, cultivated with reason, improved by religion, and operating with discretion. While they commiserate all who appear to be in affliction, they should regard among them the difference of characters and circumstances.

VII. We are to forgive one another.—Forgiveness does not oblige us tamely to submit to every insult and silently bear every injury. To those who have injured us we should maintain goodwill and exercise forbearance. God’s forgiveness of our sins is urged as a motive to mutual forgiveness. “Even as God for Christ’s sake hath forgiven you.” He who forgives not an offending brother will not be forgiven of his heavenly Father.—Lathrop.

Malice incompatible with the Christian Character.

I. That we may be convinced of the hatefulness of a malignant temper look to the source whence it proceeds.—From the bitterness of the fountain we may judge of the character of the water which it sends forth. From the corruptness of the tree we may estimate the character of the fruit. The author of malice is the devil.

II. Let us after the same manner proceed to appreciate the loveliness of the opposite quality, the quality of mercy and lovingkindness, by a reference to its Author. Malice is gratified by murder. In God we live and move and have our being. Malice is envious. God giveth us richly all things to enjoy. Malice is false and calumnious. God sent His Son into the world to give light to them that sit in darkness. Malice is resentful and vindictive, impatient of offence, and intemperate in requiring satisfaction. God is love.

III. Let us turn for a further motive to the character and conduct of the Son of God.—He has given us an example of the most profound humility, a temper in which malice has no portion, and which cannot exist independently of lovingkindness and tenderness of heart.

IV. To the example of our blessed Redeemer let us add His commandments; and there arises anotherforcible motive to put away all malice and to be kind one to another.—“A new commandment I give unto you, that ye love one another.”

V. If we would avoid a malicious and cultivate a charitable temper, we must renounce the devil and all his works.—We must triumph over those passions which he plants and propagates in the heart of man.—R. Mant.

Ephesians 4:32. Errors respecting Forgiveness of Sin.

I. That forgiveness of sin is unnecessary.—Every sin is punished on the spot. This natural punishment is felt as long as the sin is indulged, and it ceases as soon as the sin is abandoned. This error may be exposed by a reference to the philosophy of human nature, to experience, and to Scripture.

II. That forgiveness of sin is impossible.—The consequences of every sin stretch out into infinity, and they cannot be annihilated without a supernatural interposition; but it would derogate from the supremacy of law to allow that a miracle is possible. The possibility of miracle is contrary neither to intuition nor to experience. A supernatural Being is the author of a supernatural system: creation, incarnation, the Bible, spiritual influence.

III. That forgiveness of sin might be dispensed without an atonement.—“If a man suffer insult or injury from his fellow-man, he ought to forgive him freely; why should not God?” Because He is God, and not man. He is the moral Governor of the universe, and must consult for the majesty of His law and the interests of His responsible creatures. Forgiveness without atonement would not satisfy the conscience of the awakened sinner.

IV. That forgiveness of sin will not be bestowed till the day of judgment.—Pardon through Christ is immediate. It is enjoyed as soon as we believe.

V. That forgiveness of sin as freely offered in the gospel is inimical to morality.—“Pay a workman before he begins his work, and he will be indolent; pay him when he has finished his work, and he will be diligent.” Not if he were an honest man, and no one is forgiven who is not sanctified. A sense of unpardoned guilt is the greatest hindrance to obedience. A sense of redeeming love the most powerful incentive.—G. Brooks.

Christian Forgiveness.

I. The reality of forgiveness, or the grace of a forgiving spirit in us, lies not so much in our ability to let go or to be persuaded to let go the remembrance of our injuries, as in what we are able to do, what volunteer sacrifices to make, what painstaking to undergo, that we may get our adversary softened to want or gently accept our forgiveness.

II. In all that you distinguish of a nobler and diviner life, in Christ’s bearing of His enemies and their sins, He is simply showing what belongs in righteousness to every moral nature from the uncreated Lord down to the humblest created intelligence. Forgiveness, this same Christly forgiveness, belongs to all—to you, to me, to every lowest mortal that bears God’s image.

III. Christ wants you to be with Him in His own forgiveness. He wants such a feeling struggling in your bosom that you cannot bear to have an adversary, cannot rest from your prayers and sacrifices and the lifelong suit of your concern, till you have gained him away from his wrong and brought him into peace. This in fact is salvation: to be with Christ in all the travail of His forgiveness. As Christ was simply fulfilling the right in His blessed ways of forgiveness, so we may conceive that He is simply fulfilling the eternal love. For what is right coincides with love, and love with what is right.

IV. When a true Christian goes after his adversary in such a temper as he ought—tender, assiduous, proving himself in his love by the most faithful sacrifices—he is not like to stay by his enmity long. As the heat of a warm day will make even a wilful man take off his overcoat, so the silent melting of forgiveness at the heart will compel it, even before it is aware, to let the grudges go. A really good man may have enemies all his life long, even as Christ had, and the real blame may be chargeable not against him, but against them.

V. Have then Christian brethren under Christ’s own gospel nothing better left than to take themselves out of sight of each other just to get rid of forgiveness, going to carry the rankling with them, live in the bitterness, die in the grudges of their untamable passion? What is our gospel but a reconciling power even for sin itself, and what is it good for, if it cannot reconcile? No, there is a better way. Christ laid it on them by His own dear passion when He gave Himself for them, by His bloody sweat, His pierced hands, and open side, to go about the matter of forgiving one another even as He went about forgiving them.—Bushnell.