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Unity in the Body of Christ4 I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, 2with all humility and gentleness, with patience, bearing with one another in love, 3making every effort to maintain the unity of the Spirit in the bond of peace. 4There is one body and one Spirit, just as you were called to the one hope of your calling, 5one Lord, one faith, one baptism, 6one God and Father of all, who is above all and through all and in all. 7 But each of us was given grace according to the measure of Christ’s gift. 8Therefore it is said, “When he ascended on high he made captivity itself a captive; he gave gifts to his people.” 9 (When it says, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? 10He who descended is the same one who ascended far above all the heavens, so that he might fill all things.) 11The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, 12to equip the saints for the work of ministry, for building up the body of Christ, 13until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. 14We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. 15But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, 16from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love. The Old Life and the New17 Now this I affirm and insist on in the Lord: you must no longer live as the Gentiles live, in the futility of their minds. 18They are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart. 19They have lost all sensitivity and have abandoned themselves to licentiousness, greedy to practice every kind of impurity. 20That is not the way you learned Christ! 21For surely you have heard about him and were taught in him, as truth is in Jesus. 22You were taught to put away your former way of life, your old self, corrupt and deluded by its lusts, 23and to be renewed in the spirit of your minds, 24and to clothe yourselves with the new self, created according to the likeness of God in true righteousness and holiness. Rules for the New Life25 So then, putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another. 26Be angry but do not sin; do not let the sun go down on your anger, 27and do not make room for the devil. 28Thieves must give up stealing; rather let them labor and work honestly with their own hands, so as to have something to share with the needy. 29Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear. 30And do not grieve the Holy Spirit of God, with which you were marked with a seal for the day of redemption. 31Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, 32and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
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17. This I say therefore. That government which Christ has appointed for the edification of his church has now been considered. He next inquires what fruits the doctrine of the gospel ought to yield in the lives of Christians; or, if you prefer it, he begins to explain minutely the nature of that edification by which doctrine ought to be followed. That ye henceforth walk not in vanity. He first exhorts them to renounce the vanity of unbelievers, arguing from its inconsistency with their present views. That those who have been taught in the school of Christ, and enlightened by the doctrine of salvation, should follow vanity, and in no respect differ from those unbelieving and blind nations on whom no light of truth has ever shone, would be singularly foolish. On this ground he very properly calls upon them to demonstrate, by their life, that they had gained some advantage by becoming the disciples of Christ. To impart to his exhortation the greater earnestness, he beseeches them by the name of God, — this I say and testify in the Lord, 147147 “Μαρτύρομαι ἐν κυρίῳ — In this sense μαρτύρομαι is obviously used by Polybius: συνδαραμόντων δὲ τῶν ἐγχωρίων καὶ μαρτυρομένων τοὺς ἄνδρας ἐπανάγειν ἐπὶ τὴν ἀρχήν, when the inhabitants had run together and besought to bring the men to the magistrates. It is more customary to use διαμαρτύρομαι in this sense. Πολλὰ γὰρ τῶν κυβερνητῶν διαμαρτυρομένων μὴ πλεῖν παρὰ τὴν ἔξω πλευρὰν τὢς Σικελίας, because the pilots earnestly implored them not to sail along the opposite coast of Sicily.” — Raphelius. — reminding them, that, if they despised this instruction, they must one day give an account. As other Gentiles walk. He means those who had not yet been converted to Christ. But, at the same time, he reminds the Ephesians how necessary it was that they should repent, since by nature they resembled lost and condemned men. The miserable and shocking condition of other nations is held out as the motive to a change of disposition. He asserts that believers differ from unbelievers; and points out, as we shall see, the causes of this difference. With regard to the former, he accuses their mind of vanity: and let us remember, that he speaks generally of all who have not been renewed by the Spirit of Christ. In the vanity of their mind. Now, the mind holds the highest rank in the human constitution, is the seat of reason, presides over the will, and restrains sinful desires; so that our theologians of the Sorbonne are in the habit of calling her the Queen. But, Paul makes the mind to consist of nothing else than vanity; and, as if he had not expressed his meaning strongly enough, he gives no better title to her daughter, the understanding. Such is my interpretation of the word διανοία; for, though it signifies the thought, yet, as it is in the singular number, it refers to the thinking faculty. Plato, about the close of his Sixth Book on a Republic, assigns to διανοία an intermediate place between νόησις and πίστις but his observations are so entirely confined to geometrical subjects, as not to admit of application to this passage. Having formerly asserted that men see nothing, Paul now adds, that they are blind in reasoning, even on the most important subjects. Let men now go and be proud of free-will, whose guidance is here marked by so deep disgrace. But experience, we shall be told, is openly at variance with this opinion; for men are not so blind as to be incapable of seeing anything, nor so vain as to be incapable of forming any judgment. I answer, with respect to the kingdom of God, and all that relates to the spiritual life, the light of human reason differs little from darkness; for, before it has pointed out the road, it is extinguished; and its power of perception is little else than blindness, for ere it has reached the fruit, it is gone. The true principles held by the human mind resemble sparks; 148148 “Il y a bien en l’esprit de l’homme des principes et maximes veritables, qui sont commes estincelles.” “There are, in the mind of man, many true principles and maxims, which resemble sparks.” but these are choked by the depravity of our nature, before they have been applied to their proper use. All men know, for instance, that there is a God, and that it is our duty to worship him; but such is the power of sin and ignorance, that from this confused knowledge we pass all at once to an idol, and worship it in the place of God. And even in the worship of God, it leads to great errors, particularly in the first table of the law. As to the second objection, our judgment does indeed agree with the law of God in regard to the mere outward actions; but sinful desire, which is the source of everything evil, escapes our notice. Besides, Paul does not speak merely of the natural blindness which we brought with us from the womb, but refers also to a still grosser blindness, by which, as we shall afterwards see, God punishes former transgressions. We conclude with observing, that the reason and understanding which men naturally possess, make them in the sight of God without excuse; but, so long as they allow themselves to live according to their natural disposition, they can only wander, and fall, and stumble in their purposes and actions. Hence it appears in what estimation and value false worship must appear in the sight of God, when it proceeds from the gulf of vanity and the maze of ignorance. 18. Being alienated from the life of God. The life of God may either mean what is accounted life in the sight of God, as in that passage, “they loved the praise of men more than the praise of God,” or, that life which God bestows on his elect by the Spirit of regeneration. In both cases the meaning is the same. Our ordinary life, as men, is nothing more than an empty image of life, not only because it quickly passes, but also because, while we live, our souls, not keeping close to God, are dead. There are three kinds of life in this world. The first is animal life, which consists only of motion and the bodily senses, and which we have in common with the brutes; the second is human life, which we have as the children of Adam; and the third is that supernatural life, which believers alone obtain. And all of them are from God, so that each of them may be called the life of God. As to the first, Paul, in his sermon at Athens, says, (Acts 17:28,) “In him we live, and move, and have our being;” and the Psalmist says, “Send forth thy Spirit, and they shall be created; and thou wilt renew the face of the earth.” (Psalm 104:30.) Of the second Job says, “Thou hast granted me life, and thy visitation hath preserved my spirit.” (Job 10:12.) But the regeneration of believers is here called, by way of eminence, the life of God, because then does God truly live in us, and we enjoy his life, when he governs us by his Spirit. Of this life all men who are not new creatures in Christ are declared by Paul to be destitute. So long, then, as we remain in the flesh, that is, in ourselves, how wretched must be our condition! We may now form a judgment of all the moral virtues, as they are called; for what sort of actions will that life produce which, Paul affirms, is not the life of God? Before anything good can begin to proceed from us, we must first be renewed by the grace of Christ. This will be the commencement of a true, and, as the phrase is, a vital life. On account of the ignorance that is in them. We ought to attend to the reason which is here assigned; for, as the knowledge of God is the true life of the soul, so, on the contrary, ignorance is the death of it. And lest we should adopt the opinion of philosophers, that ignorance, which leads us into mistakes, is only an incidental evil, Paul shews that it has its root in the blindness of their heart, by which he intimates that it dwells in their very nature. The first blindness, therefore, which covers the minds of men, is the punishment of original sin; because Adam, after his revolt, was deprived of the true light of God, in the absence of which there is nothing but fearful darkness. 19. Who being past feeling. The account which had been given of natural depravity is followed by a description of the worst of all evils, brought upon men by their own sinful conduct. Having destroyed the sensibilities of the heart, and allayed the stings of remorse, they abandon themselves to all manner of iniquity. We are by nature corrupt and prone to evil; nay, we are wholly inclined to evil. Those who are destitute of the Spirit of Christ give loose reins to self-indulgence, till fresh offenses, producing others in constant succession, bring down upon them the wrath of God. The voice of God, proclaimed by an accusing conscience, still continues to be heard; but, instead of producing its proper effects, appears rather to harden them against all admonition. On account of such obstinacy, they deserve to be altogether forsaken by God. The usual symptom of their having been thus forsaken is — the insensibility to pain, which is here described — being past feeling. Unmoved by the approaching judgment of God, whom they offend, they go on at their ease, and fearlessly indulge without restraint in the pleasures of sin. No shame is felt, no regard to character is maintained. The gnawing of a guilty conscience, tormented by the dread of the Divine judgment, may be compared to the porch of hell; but such hardened security as this — is a whirlpool which swallows up and destroys. As Solomon says, “When the wicked is come to the deep, he despiseth it.” Most properly, therefore, does Paul exhibit that dreadful example of Divine vengeance, in which men forsaken by God — having laid conscience to sleep, and destroyed all fear of the Divine judgment, — in a word, being past feeling, — surrender themselves with brutal violence to all wickedness. This is not universally the case. Many even of the reprobate are restrained by God, whose infinite goodness prevents the absolute confusion in which the world would otherwise be involved. The consequence is, that such open lust, such unrestrained intemperance, does not appear in all. It is enough that the lives of some present such a mirror, fitted to awaken our alarm lest anything similar should happen to ourselves. Lasciviousness (ἀσελγείᾳ) appears to me to denote that wantonness with which the flesh indulges in intemperance and licentiousness, when not restrained by the Spirit of God. Uncleanness is put for scandalous enormities of every description. It is added, with greediness. The Greek word πλεονεξία, which is so translated, often signifies covetousness, (Luke 12:15; 2 Peter 2:14,) and is so explained by some in this passage; but I cannot adopt that view. Depraved and wicked desires being insatiable, Paul represents them as attended and followed by greediness, which is the contrary of moderation. 20. But ye have not. He now draws a contrast of a Christian life, so as to make it evident how utterly inconsistent it is with the character of a godly man to defile himself regardlessly with the abominations of the Gentiles. Because the Gentiles walk in darkness, therefore they do not distinguish between right and wrong; but those on whom the truth of God shines ought to live in a different manner. That those to whom the vanity of the senses is a rule of life, should yield themselves up to base lusts, is not surprising; but the doctrine of Christ teaches us to renounce our natural dispositions. He whose life differs not from that of unbelievers, has learned nothing of Christ; for the knowledge of Christ cannot be separated from the mortification of the flesh. 21. If ye have heard him. To excite their attention and earnestness the more, he not only tells them that they had heard Christ, but employs a still stronger expression, ye have been taught in him, as if he had said, that this doctrine had not been slightly pointed out, but faithfully delivered and explained. As the truth is in Jesus. This contains a reproof of that superficial knowledge of the gospel, by which many are elated, who are wholly unacquainted with newness of life. They think that they are exceedingly wise, but the apostle pronounces it to be a false and mistaken opinion. There is a twofold knowledge of Christ, — one, which is true and genuine, — and another, which is counterfeit and spurious. Not that, strictly speaking, there are two kinds; but most men falsely imagine that they know Christ, while they know nothing but what is carnal. In another Epistle he says, “If any man be in Christ, let him be a new creature.” So here he affirms that any knowledge of Christ, which is not accompanied by mortification of the flesh, is not true and sincere. 22. That ye put off. He demands from a Christian man repentance, or a new life, which he makes to consist of self-denial and the regeneration of the Holy Spirit. Beginning with the first, he enjoins us to lay aside, or put off the old man, employing the metaphor of garments, which we have already had occasion to explain. The old man, — as we have repeatedly stated, in expounding the sixth chapter of the Epistle to the Romans, and other passages where it occurs, — means the natural disposition which we bring with us from our mother’s womb. In two persons, Adam and Christ, he describes to us what may be called two natures. As we are first born of Adam, the depravity of nature which we derive from him is called the Old man; and as we are born again in Christ, the amendment of this sinful nature is called the New man. In a word, he who desires to put off the old man must renounce his nature. To suppose that the words Old and New contain an allusion to the Old and New Testaments, is exceedingly unphilosophical. Concerning the former conversation. To make it more evident that this exhortation to the Ephesians was not unnecessary, he reminds them of their former life. “Before Christ revealed himself to your minds, the old man reigned in you; and therefore, if you desire to lay him aside, you must renounce your former life.” Which is corrupted. He describes the old man from the fruits, that is, from the wicked desires, which allure men to destruction; for the word, corrupt, alludes to old age, which is closely allied to corruption. Let us beware of considering the deceitful lusts, as the Papists do, to mean nothing more than the gross and visible lusts, which are generally acknowledged to be base. The word includes also those dispositions which, instead of being censured, are sometimes applauded, — such as ambition, cunning, and everything that proceeds either from self-love or from want of confidence in God. 23. And be renewed. The second part of the rule for a devout and holy life is to live, not in our own spirit, but in the Spirit of Christ. But what is meant by — the spirit of your mind? I understand it simply to mean, — Be renewed, not only with respect to the inferior appetites or desires, which are manifestly sinful, but with respect also to that part of the soul which is reckoned most noble and excellent. And here again, he brings forward to view that Queen which philosophers are accustomed almost to adore. There is an implied contrast between the spirit of our mind and the Divine and heavenly Spirit, who produces in us another and a new mind. How much there is in us that is sound or uncorrupted may be easily gathered from this passage, which enjoins us to correct chiefly the reason or mind, in which we are apt to imagine that there is nothing but what is virtuous and deserves commendation. 24. And that ye put on the new man. All that is meant is, “Be renewed in the spirit, or, be renewed within or completely, — beginning with the mind, which appears to be the part most free from all taint of sin.” What is added about the creation, may refer either to the first creation of man, or to the second creation, which is effected by the grace of Christ. Both expositions will be true. Adam was at first created after the image of God, and reflected, as in a mirror, the Divine righteousness; but that image, having been defaced by sin, must now be restored in Christ. The regeneration of the godly is indeed — as we have formerly explained 149149 See Calvin’s Commentary on Corinthians, vol. 2 p. 187. — nothing else than the formation anew of the image of God in them. There is, no doubt, a far more rich and powerful manifestation of Divine grace in this second creation than in the first; but our highest perfection is uniformly represented in Scripture as consisting in our conformity and resemblance to God. Adam lost the image which he had originally received, and therefore it becomes necessary that it shall be restored to us by Christ. The design contemplated by regeneration is to recall us from our wanderings to that end for which we were created. In righteousness. If righteousness be taken as a general term for uprightness, holiness will be something higher, or that purity which lies in being devoted to the service of God. I am rather inclined to consider holiness as referring to the first table, and righteousness to the second table, of the law, as in the song of Zacharias, “That we may serve him in holiness and righteousness, all the days of our life.” (Luke 1:74,75.) Plato lays down the distinction correctly, that holiness (ὁσιότης) lies in the worship of God, and that the other part, righteousness, (δικαιοσύνη,) bears a reference to men. The genitive, of truth, (τὢς αληθείας,) is put in the place of an adjective, and refers to both terms; so that, while it literally runs, in righteousness and holiness of truth, the meaning is, in true righteousness and holiness. He warns us that both ought to be sincere; because we have to do with God, whom it is impossible to deceive. 25. Wherefore, putting away lying. From this head of doctrine, that is, from the righteousness of the new man, all godly exhortations flow, like streams from a fountain; for if all the precepts which relate to life were collected, yet, without this principle, they would be of little value. Philosophers take a different method; but, in the doctrine of godliness, there is no other way than this for regulating the life. Now, therefore, he comes to lay down particular exhortations, drawn from the general doctrine. Having concluded from the truth of the gospel, that righteousness and holiness ought to be true, he now argues from the general statement to a particular instance, that every man should speak truth with his neighbour. Lying is here put for every kind of deceit, hypocrisy, or cunning; and truth for honest dealing. He demands that every kind of communication between them shall be sincere; and enforces it by this consideration, for we are members one of another. That members should not agree among themselves, — that they should act in a deceitful manner towards each other, is prodigious wickedness. 26. Be ye angry, and sin not. Whether or not the apostle had in his eye a part of the fourth Psalm is uncertain. The words used by him (᾿Οργίζεσθε καὶ υὴ ἁμαρτάνετε) occur in the Greek translation, though the word ὀργίζεσθε, which is translated, be ye angry, is considered by some to mean tremble. 150150 “Stand in awe,” Psalm 4:4. (English Version) The Hebrew verb רגז (ragaz) signifies either to be agitated by anger, or, to tremble. As to the passage of the Psalm, the idea of trembling will be quite appropriate. “Do not choose to resemble madmen, who rush fearlessly in any direction, but let the dread of being accounted foolhardy keep you in awe.” The word sometimes signifies to strive or quarrel, as, in that instance, (Genesis 45:24,) “See that ye fall not out by the way;” and accordingly, the Psalmist adds, “Commune with your own heart, and be still,” — abstain from furious encounters. In my opinion, Paul merely alludes to the passage with the following view. There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. Most appropriately, therefore, did Paul, when he wished to describe the proper limitation of anger, employ the well-known passage, Be ye angry, and sin not. We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, — if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions. Let not the sun go down. It is scarcely possible, however, but that we shall sometimes give way to improper and sinful passion, — so strong is the tendency of the human mind to what is evil. Paul therefore suggests a second remedy, that we shall quickly suppress our anger, and not suffer it to gather strength by continuance. The first remedy was, Be ye angry, and sin not; but, as the great weakness of human nature renders this exceedingly difficult, the next is — not to cherish wrath too long in our minds, or allow it sufficient time to become strong. He enjoins accordingly, let not the sun go down upon your wrath. If at any time we happen to be angry, let us endeavor to be appeased before the sun has set. 27. Neither give place (τῷ διαβόλῳ) to the devil. I am aware of the interpretation which some give of this passage. Erasmus, who translates it, “neither give place to the Slanderer,” (calumniatori,) shews plainly that he understood it as referring to malicious men. But I have no doubt, Paul’s intention was, to guard us against allowing Satan to take possession of our minds, and, by keeping in his hands this citadel, to do whatever he pleases. We feel every day how impossible, or, at least, how difficult it is to cure long-continued hatred. What is the cause of this, but that, instead of resisting the devil, we yield up to him the possession of our heart? Before the poison of hatred has found its way into the heart, anger must be thoroughly dislodged. 28. Let him that stole steal no more. This includes not merely the grosser thefts which are punished by human laws, but those of a more concealed nature, which do not fall under the cognizance of men, — every kind of depredation by which we seize the property of others. But he does not simply forbid us to take that property in an unjust or unlawful manner. He enjoins us to assist our brethren, as far as lies in our power. That he may have to give to him that needeth. “Thou who formerly stolest must not only obtain thy subsistence by lawful and harmless toil, but must give assistance to others.” He is first required to labor, working with his hands, that he may not supply his wants at the expense of his brethren, but may support life by honorable labor. But the love which we owe to our neighbor carries us much farther. No one must live to himself alone, and neglect others. All must labor to supply each other’s necessities. But a question arises, does Paul oblige all men to labor with their hands? This would be excessively hard. I reply, the meaning is plain, if it be duly considered. Every man is forbidden to steal. But many people are in the habit of pleading want, and that excuse is obviated by enjoining them rather to labor (μᾶλλον δε κοπιάτω) with their hands. As if he had said, “No condition, however hard or disagreeable, can entitle any man to do injury to another, or even to refrain from contributing to the necessities of his brethren. The thing which is good. This latter clause, which contains an argument from the greater to the less, gives no small additional strength to the exhortation. As there are many occupations which do little to promote the lawful enjoyments of men, he recommends to them to choose those employments which yield the greatest advantage to their neighbors. We need not wonder at this. If those trades which can have no other effect than to lead men into immorality, were denounced by heathens — and Cicero among the number — as highly disgraceful, would an apostle of Christ reckon them among the lawful callings of God? 29. No filthy speech. He first forbids believers to use any filthy language, including under this name all those expressions which are wont to be employed for the purpose of inflaming lust. Not satisfied with the removal of the vice, he enjoins them to frame their discourse for edification. In another Epistle he says, “Let your speech be seasoned with salt.” (Colossians 4:6.) Here a different phrase is employed, if any (speech) be good to the use of edifying, which means simply, if it be useful. The genitive, of use, may no doubt be viewed, according to the Hebrew idiom, as put for an adjective, so that for the edification of use (πρὸς οἰκοδομὴν τὢς χρείας) may mean for useful edification; but when I consider how frequently, and in how extensive a meaning, the metaphor of edifying occurs in Paul’s writings, I prefer the former exposition. The edification of use will thus mean the progress of our edification, for to edify is to carry forward. To explain the manner in which this is done, he adds, that it may impart grace to the hearers, meaning by the word grace, comfort, advice, and everything that aids the salvation of the soul. 30. And grieve not. As the Holy Spirit dwells in us, to him every part of our soul and of our body ought to be devoted. But if we give ourselves up to aught that is impure, we may be said to drive him away from making his abode with us; and, to express this still more familiarly, human affections, such as joy and grief, are ascribed to the Holy Spirit. 151151 “According to our view, the verse is a summation of the argument — the climax of appeal. If Christians shall persist in falsehood and deviation from the truth — if they shall indulge in fitful rage, or cherish sullen and malignant dislikes — if they shall be characterized by dishonesty, or insipid and corrupt language, then do they grieve the Holy Spirit of God; for all this perverse insubordination is in utter antagonism to the essence and operations of Him who is the Spirit of truth; and inspires the love of it; who assumed, as a fitting symbol, the form of a dove, and creates meekness and forbearance; and who, as the Spirit of holiness, leads to the appreciation of all that is just in action, noble in sentiment, and healthful and edifying in speech.” — Eadie. Endeavour that the Holy Spirit may dwell cheerfully with you, as in a pleasant and joyful dwelling, and give him no occasion for grief. Some take a different view of it, that we grieve the Holy Spirit in others, when we offend by filthy language, or, in any other way, godly brethren, who are led by the Spirit of God. (Romans 8:14.) Whatever is contrary to godliness is not only disrelished by godly ears, but is no sooner heard than it produces in them deep grief and pain. But that Paul’s meaning was different appears from what follows. By whom ye are sealed. As God has sealed us by his Spirit, we grieve him when we do not follow his guidance, but pollute ourselves by wicked passions. No language can adequately express this solemn truth, that the Holy Spirit rejoices and is glad on our account, when we are obedient to him in all things, and neither think nor speak anything, but what is pure and holy; and, on the other hand, is grieved, when we admit anything into our minds that is unworthy of our calling. Now, let any man reflect what shocking wickedness there must be in grieving the Holy Spirit to such a degree as to compel him to withdraw from us. The same mode of speaking is used by the prophet Isaiah, but in a different sense; for he merely says, that they “vexed his Holy Spirit,” (Isaiah 63:10.) in the same sense in which we are accustomed to speak of vexing the mind of a man. By whom ye are sealed. The Spirit of God is the seal, by which we are distinguished from the wicked, and which is impressed on our hearts as a sure evidence of adoption. Unto the day of redemption, — that is, till God conduct us into the possession of the promised inheritance. That day is usually called the day of redemption, because we shall then be at length delivered out of all our afflictions. It is unnecessary to make any observations on this phrase, in addition to what have already been made in expounding Romans 8:23, and 1 Corinthians 1:30. In this passage, the word sealed may have a different meaning from that which it usually bears, — that God has impressed his Spirit as his mark upon us, that he may recognize as his children those whom he perceives to bear that mark. |