The Expositor's Bible: The Second Epistle to the Corinthians

III
THE CHURCH'S ONE FOUNDATION

"And in this confidence I was minded to come before unto you, that ye might have a second benefit; and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judæa. When I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay? But as God is faithful, our word toward you is not yea and nay. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yea and nay, but in Him is yea. For how many soever be the promises of God, in Him is the yea: wherefore also through Him is the Amen, unto the glory of God through us." – 2 Cor. i. 15-20 (R.V.).

The emphatic words in the first sentence are "in this confidence." All the Apostle's plans for visiting Corinth, both in general and in their details, depended upon the maintenance of a good understanding between himself and the Church; and the very prominence here given to this condition is a tacit accusation of those whose conduct had destroyed his confidence. When he intimated his intention of visiting them, according to the programme of vv. 15 and 16, he had felt sure of a friendly welcome, and of the cordial recognition of his apostolic authority; it was only when that assurance was taken away from him by news of what was being said and done at Corinth, that he had changed his plan. He had originally intended to go from Ephesus to Corinth, then from Corinth north into Macedonia, then back to Corinth again, and thence, with the assistance of the Corinthians, or their convoy for part of the way, to Jerusalem. Had this purpose been carried out, he would of course have been twice in Corinth, and it is to this that most scholars refer the words "a second benefit,"⁷ or rather "grace." This reference, indeed, is not quite certain; and it cannot be proved, though it is made more probable, by using πρότερον and δευτέραν to interpret each other. It remains possible that when Paul said, "I was minded to come before unto you, that ye might have a second benefit," he was thinking of his original visit as the first, and of this purposed one as the second, "grace." This reading of his words has commended itself to scholars like Calvin, Bengel, and Heinrici. Whichever of these interpretations be correct, the Apostle had abandoned his purpose of going from Ephesus to Macedonia viâ Corinth, and had intimated in the First Epistle (chap. xvi. 5) his intention of reaching Corinth viâ Macedonia. This change of purpose is not sufficient to explain what follows. Unless there had been at Corinth a great deal of bad feeling, it would have passed without remark, as a thing which had no doubt good reasons, though the Corinthians were ignorant of them; at the very most, it would have called forth expressions of disappointment and regret. They would have been sorry that the benefit (χάρις), the token of Divine favour which was always bestowed when the Apostle came "in the fulness of the blessing of Christ," and "longing to impart some spiritual gift," had been delayed; but they would have acquiesced as in any other natural disappointment. But this was not what took place. They used the Apostle's change of purpose to assail his character. They charged him with "lightness," with worthless levity. They called him a weathercock, a Yes and No man, who said now one thing and now the opposite, who said both at once and with equal emphasis, who had his own interests in view in his fickleness, and whose word, to speak plainly, could never be depended upon.

The responsibility for the change of plan has already, in the emphatic ταύτῃ τῇ πεποιθήσει, been indirectly transferred to his accusers; but the Apostle stoops to answer them quite straightforwardly. His answer is indeed a challenge: "When I cherished that first wish to visit you, was I – dare you say I was – guilty of the levity with which you charge me? Or – to enlarge the question, and, seeing that my whole character is attacked, to bring my character as a whole into the discussion – the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?" Am I, he seems to say, in my character and conduct, like a shifty, unprincipled politician – a man who has no convictions, or no conscience about his convictions – a man who is guided, not by any higher spirit dwelling in him, but solely by considerations of selfish interest? Do I say things out of mere compliment, not meaning them? When I make promises, or announce intentions, is it always with the tacit reservation that they may be cancelled if they turn out inconvenient? Do you suppose that I purposely represent myself [Pg 38] (ἵνα ᾖ παρ' ἐμοί) as a man who affirms and denies, makes promises and breaks them, has Yes yes and No no dwelling side by side in his soul?⁸ You know me far better than to suppose any such thing. All my communications with you have been inconsistent with such a view of my character. As God is faithful, our word to you is not Yes and No. It is not incoherent, or equivocal, or self-contradictory. It is entirely truthful and self-consistent.

In this eighteenth verse the Apostle's mind is reaching out already to what he is going to make his real defence, and ὁ λόγος ἡμῶν ("our word") therefore carries a double weight. It covers at once whatever he had said to them about the proposed journey, and whatever he had said in his evangelistic ministry at Corinth. It is this latter sense of it that is continued in ver. 19: "For the Son of God, Christ Jesus, who was preached among you by us, by me and Silvanus and Timotheus, was not Yes and No, but in him Yes has found place. For how many soever are the promises of God, in Him is the Yes." Let us notice first the argumentative force of this. Paul is engaged in vindicating his character, and especially in maintaining his truthfulness and sincerity. How does he do so here? His unspoken assumption is, that character is determined by the main interest of life; that the work to which a man gives his soul will react upon the soul, changing it into its own likeness. As the dyer's hand is subdued to the element it works in, so was the whole being of Paul – such is the argument – subdued to the element in which he wrought, conformed to it, impregnated by it. And what was that element? It was the Gospel concerning God's Son, Jesus Christ. Was there any dubiety about what that was? any equivocal mixture of Yes and No there? Far from it. Paul was so certain of what it was that he repeatedly and solemnly anathematised man or angel who should venture to qualify, let alone deny it. There is no mixture of Yes and No in Christ. As the Apostle says elsewhere (Rom. xv. 8), Jesus Christ was a minister of the circumcision "in the interest of the truth of God, with a view to the confirmation of the promises." However many the promises might be, in Him a mighty affirmation, a mighty fulfilment, was given of every one. The ministry of the Gospel has this, then, as its very subject, its constant preoccupation, its highest glory – the absolute faithfulness of God. Who would venture to assert that Paul, or that anybody,⁹ could catch the trick of equivocation in such a service? Who does not see that such a service must needs create true men?

To this argument there is, for the natural man, a ready answer. It by no means follows, he will say, that because the Gospel is devoid of ambiguity or inconsistency, equivocation and insincerity must be unknown to its preachers. A man may proclaim the true Gospel and in his other dealings be far from a true man. Experience justifies this reply; and yet it does not invalidate Paul's argument. That argument is good for the case in which it is applied. It might be repeated by a hypocrite, but no hypocrite could ever have invented it. It bears, indeed, a striking because an unintentional testimony to the height at which Paul habitually lived, and to his unqualified identification of himself with his apostolic calling. If a man has ten interests in life, more or less divergent, he may have as many inconsistencies in his behaviour; but if he has said with St. Paul, "This one thing I do," and if the one thing which absorbs his very soul is an unceasing testimony to the truth and faithfulness of God, then it is utterly incredible that he should be a false and faithless man. The work which claims him for its own with this absolute authority will seal him with its own greatness, its own simplicity and truth. He will not use levity. The things which he purposes, he will not purpose according to the flesh. He will not be guided by considerations perpetually varying, except in the point of being all alike selfish. He will not be a Yes and No man, whom nobody can trust.

The argumentative force of the passage being admitted, its doctrinal import deserves attention. The Gospel – which is identified with God's Son, Jesus Christ – is here described as a mighty affirmation. It is not Yes and No, a message full of inconsistencies, or ambiguities, a proclamation the sense of which no one can ever be sure he has grasped. In it (ἐν αὐτῷ means "in Christ") the everlasting Yea has found place. The perfect tense (γέγονεν) means that this grand affirmation has come to us, and is with us, for good and all. What it was and continued to be in Paul's time, it is to this day. It is in this positive, definite, unmistakable character that the strength of the Gospel lies. What a man cannot know, cannot seize, cannot tell, he cannot preach. The refutation of popular errors, even in theology, is not gospel; the criticism of traditional theories, even about Scripture, is not gospel; the intellectual "economy," with which a clever man in a dubious position uses language about the Bible or its doctrines which to the simple means Yes, and to the subtle qualifies the Yes enormously, is not gospel. There is no strength in any of these things. Dealing in them does not make character simple, sincere, massive, Christian. When they stamp themselves on the soul, the result is not one to which we could make the appeal which Paul makes here. If we have any gospel at all, it is because there are things which stand for us above all doubts, truths so sure that we cannot question them, so absolute that we cannot qualify them, so much our life that to tamper with them is to touch our very heart. Nobody has any right to preach who has not mighty affirmations to make concerning God's Son, Jesus Christ – affirmations in which there is no ambiguity, and which no questioning can reach.

In the Apostle's mind a particular turn is given to this thought by its connexion with the Old Testament. In Christ, he says, the Yes has been realised; for how many soever are the promises of God, in Him is the Yes. The mode of expression is rather peculiar, but the meaning is quite plain. Is there a single word of good, Paul asks, that God has ever spoken concerning man? Then that word is reaffirmed, it is confirmed, it is fulfilled in Jesus Christ. It is no longer a word, but an actual gift to men, which they may take hold of and possess. Of course when Paul says "how many soever are the promises," he is thinking of the Old Testament. It was there the promises stood in God's name; and hence he tells us in this passage that Christ is the fulfilment of the Old Testament; in Him God has kept His word given to the fathers. All that the holy men of old were bidden to hope for, as the Spirit spoke through them in many parts and in many ways, is given to the world at last: he who has God's Son, Jesus Christ, has all God has promised, and all He can give.

There are two opposite ways of looking at the Old Testament with which this apostolic teaching is inconsistent, and which, by anticipation, it condemns.

There is the opinion of those who say that God's promises to His people in the Old Testament have not been fulfilled, and never will be. That is the opinion held by many among the modern Jews, who have renounced all that was most characteristic in the religion of their fathers, and attenuated it into the merest deistical film of a creed. It is the opinion also of many who study the Bible as a piece of literary antiquity, but get to no perception of the life which is in it, or of the organic connexion between the Old Testament and the New. What the Apostle says of his countrymen in his own time is true of both these classes – when they read the Scriptures, there is a veil upon their hearts. The Old Testament promises have been fulfilled, every one of them. Let a man be taught what they mean, not as dead letters in an ancient scroll, but as present words of the living God; and then let him look to Jesus Christ, the Son of God, and see whether there is not in Him the mighty, the perpetual confirmation of them all. We smile sometimes at what seems the whimsical way in which the early Christians, who had not yet a New Testament, found Christ everywhere in the Old; but though it may be possible to err in detail in this pursuit, it is not possible to err on the whole. The Old Testament is gathered up, every living word of it, in Him; we are misunderstanding it if we take it otherwise.

The opinion just described is a species of rationalism. There is another opinion, which, while agreeing with the rationalistic one that many of God's promises in the Old Testament have not yet been fulfilled, believes that their fulfilment is still to be awaited. If one might do so without offence, I should call this a species of fanaticism. It is the error of those who take the Jewish nation as such to be the subject of prophecy, and hope for its restoration to Palestine, for a revived Jerusalem, a new Davidic monarchy, even a reign of Christ over such an earthly kingdom. All this, if we may take the Apostle's word for it, is beside the mark. Equally with rationalism it loses the spirit of God's word in the letter. The promises have been fulfilled already, and we are not to look for another fulfilment. Those who have seen Christ have seen all that God is going to do – and it is quite adequate – to make His word good. He who has welcomed Christ knows that not one good word of all that God has spoken has failed. God has never, by the promises of the Old Testament, or by the instincts of human nature, put a hope or a prayer into man's heart that is not answered and satisfied abundantly in His Son.

But leaving the reference to the Old Testament on one side, it is well worth while for us to consider the practical meaning of the truth, that all God's promises are Yea in Christ. God's promises are His declarations of what He is willing to do for men; and in the very nature of the case they are at once the inspiration and the limit of our prayers. We are encouraged to ask all that God promises, and we must stop there. Christ Himself then is the measure of prayer to man; we can ask all that is in Him; we dare not ask anything that lies outside of Him. How the consideration of this should expand our prayers in some directions, and contract them in others! We can ask God to give us Christ's purity, Christ's simplicity, Christ's meekness and gentleness, Christ's faithfulness and obedience, Christ's victory over the world. Have we ever measured these things? Have we ever put them into our prayers with any glimmering consciousness of their dimensions, any sense of the vastness of our request? Nay, we can ask Christ's glory, His Resurrection Life of splendour and incorruption – the image of the heavenly. God has promised us all these things, and far more: but has He always promised what we ask? Can we fix our eyes on His Son, as He lived our life in this world, and remembering that this, so far as this world is concerned, is the measure of promise, ask without any qualification that our course here may be free from every trouble? Had Christ no sorrow? Did He never meet with ingratitude? Was He never misunderstood? Was He never hungry, thirsty, weary? If all God's promises are summed up in Him – if He is everything that God has to give – can we go boldly to the throne of grace, and pray to be exempted from what He had to bear, or to be richly provided with indulgences which He never knew? What if all unanswered prayers might be defined as prayers for things not included in the promises – prayers that we might get what Christ did not get, or be spared what He was not spared? The spirit of this passage, however, does not urge so much the definiteness as the compass and the certainty of the promises of God. They are so many that Paul could never enumerate them, and all of them are sure in Christ. And when our eyes are once opened on Him, does not He Himself become as it were inevitably the substance of our prayers? Is not our whole heart's desire, Oh that I might win Him! Oh that He might live in me, and make me what He is! Oh that that Man might arise in me, that the man I am may cease to be! Do we not feel that if God would give us His Son, all would be ours that we could take or He could give?

It is in this mood – with the consciousness, I mean, that in Jesus Christ the sure promises of God are inconceivably rich and good – that the Apostle adds: "wherefore also through Him is the Amen." It is not easy to put a prayer into words, whether of petition or thanksgiving, for men are not much in the habit of speaking to God; but it is easy to say Amen. That is the part of the Church when God's Son, Jesus Christ, is proclaimed, clothed in His Gospel. Apart from the Gospel, we do not know God, or what He will do, or will not do, for sinful men; but as we listen to the proclamation of His mercy and His faithfulness, as our eyes are opened to see in His Son all He has promised to do for us, nay, in a sense, all He has already done, our grateful hearts break forth in one grand responsive Amen! So let it be! we cry. Unless God had first prompted us by sending His Son, we could never have found it in our hearts to present such requests to Him; but through Christ we are enabled to present them, though it should be at first with only a look at Him, and an appropriating Amen. It is the very nature of prayer, indeed, to be the answer to promise. Amen is all, at bottom, that God leaves for us to say.

The solemn acceptance of a mercy so great – an acceptance as joyful as it is solemn, since the Amen is one rising out of thankful hearts – redounds to the glory of God. This is the final cause of redemption, and however it may be lost sight of in theologies which make man their centre, it is always magnified in the New Testament. The Apostle rejoices that his ministry and that of his friends (δι' ἡμῶν) contributes to this glory; and the whole connexion of thought in the passage throws a light on a great Bible word. God's glory is identified here with the recognition and appropriation by men of His goodness and faithfulness in Jesus Christ. He is glorified when it dawns on human souls that He has spoken good concerning them beyond their utmost imaginings, and when that good is seen to be indubitably safe and sure in His Son. The Amen in which such souls welcome His mercy is the equivalent of the Old Testament word, "Salvation is of the Lord." It is expanded in an apostolic doxology: "Of Him, and through Him, and to Him are all things: to Him be glory for ever."

IV
CHRISTIAN MYSTERIES

"Now He that stablisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave us the earnest of the Spirit in our hearts." – 2 Cor. i. 21, 22 (R.V.).

It is not easy to show the precise connexion between these words and those which immediately precede. Possibly it is emotional, rather than logical. The Apostle's heart swells as he contemplates in the Gospel the goodness and faithfulness of God; and though his argument is complete when he has exhibited the Gospel in that light, his mind dwells upon it involuntarily, past the mere point of proof; he lingers over the wonderful experience which Christians have of the rich and sure mercies. Those who try to make out a more precise sequence of thought than this are not very successful. Of course it is apparent that the keynote of the passage is in harmony with that of the previous verses. The ideas of "stablishing," of "sealing," and of an "earnest," are all of one family; they are all, as it were, variations of the one mighty affirmation which has been made of God's promises in Christ. From this point of view they have an argumentative value. They suggest that God, in all sorts of ways, makes believers as sure of the Gospel, and as constant to it, as He has made it sure and certain to them; and thus they exclude more decisively than ever the idea that the minister of the Gospel can be a man of Yes and No. But though this is true, it fails to do justice to the word on which the emphasis falls – namely, God. This, according to some interpreters, is done, if we suppose the whole passage to be, in the first instance, a disclaimer of any false inference which might be drawn from the words, "to the glory of God by us." "By us," Paul writes; for it was through the apostolic preaching that men were led to receive the Gospel, to look at God's promises, confirmed in Christ, with an appropriating Amen to His glory; but he hastens to add that it was God himself whose grace in its various workings was the beginning, middle, and end both of their faith and of their preaching. This seems to me rather artificial, and I do not think more than a connexion in sentiment, rather than in argument, can be insisted upon.

But setting this question aside, the interpretation of the two verses is of much interest. They contain some of the most peculiar and characteristic words of the New Testament – words to which, it is to be feared, many readers attach no very distinct idea. The simplest plan is to take the assertions one by one, as if God were the subject. Grammatically this is incorrect, for Θεός is certainly the predicate; but for the elucidation of the meaning this may be disregarded.

(1) First of all, then, God confirms us into Christ. "Us," of course, means St. Paul and the preachers whom he associates with himself, – Silas and Timothy. But when he adds "with you," he includes the Corinthians also, and all believers. He does not claim for himself any stedfastness in Christ, or any trustworthiness as dependent upon it, which he would on principle refuse to others. God, who makes His promises sure to those who receive them, gives those who receive them a firm grasp of the promises. Christ is here, with all the wealth of grace in Him, indubitable, unmistakable; and what God has done on that side, He does on the other also. He confirms believers into Christ. He makes their attachment to Christ, their possession of Him, a thing indubitable and irreversible. Salvation, to use the words of St. John, is true in Him and in them; in them, so far as God's purpose and work go, as much as in Him. He who is confirmed into Christ is in principle as trustworthy, as absolutely to be depended upon, as Christ Himself. The same character of pure truth is common to them both. Christ's existence as the Saviour, in whom all God's promises are guaranteed, and Paul's existence as a saved man with a sure grasp on all these promises, are alike proofs that God is faithful; the truth of God stands behind them both. It is to this that the appeal of vv. 15-20 is virtually made; it is this in the long-run which is called in question when the trustworthiness of Paul is impeached.

All this, it may be said, is ideal; but in what sense is it so? Not in the sense that it is fanciful or unreal; but in the sense that the divine law of our life, and the divine action upon our life, are represented in it. It is our calling as Christian people to be stedfast in Christ. Such stedfastness God is ever seeking to impart, and in striving to attain to it we can always appeal to Him for help. It is the opposite of instability; in a special sense it is the opposite of untrustworthiness. If we are letting God have His way with us in this respect, we are persons who can always be depended upon, and depended upon for conduct in keeping with the goodness and faithfulness of God, into which we have been confirmed by Him.

(2) From this general truth, with its application to all believers, the Apostle passes to another of more limited range. By including the Corinthians with himself in the first clause, he virtually excludes them in the second – "God anointed us." It is true that the New Testament speaks of an anointing which is common to all believers – "Ye have an anointing from the Holy One; ye all know" (1 John ii. 20): but here, on the contrary, something special is meant. This can only be the consecration of Paul, and of those for whom he speaks, to the apostolic or evangelistic ministry. It is worth noticing that in the New Testament the act of anointing is never ascribed to any one but God. The only unction which qualifies for service in the Christian dispensation, or which confers dignity in the Christian community, is the unction from on high. "God anointed Jesus of Nazareth with the Holy Ghost and with power," and it is the participation in this great anointing which capacitates any one to work in the Gospel.¹⁰ Paul undoubtedly claimed, in virtue of his divine call to apostleship, a peculiar authority in the Church; but we cannot define any peculiarity in his possession of the Spirit. The great gift which must be held in some sense by all Christians – "for if any man have not the Spirit of Christ, he is none of His" – was in him intensified, or specialised, for the work he had to do. But it is one Spirit in him and in us, and that is why we do not find the exercise of his authority alien or galling. It is authority divorced from "unction" – authority without this divine qualification – against which the Christian spirit rebels. And though "unction" cannot be defined; though no material guarantee can be given or taken for the possession of the Spirit; though a merely historical succession is, so far as this spiritual competence and dignity are concerned, a mere irrelevance; though, as Vinet said, we think of unction rather when it is absent than when it is present, – still, the thing itself is recognisable enough. It bears witness to itself, as light does; it carries its own authority, its own dignity, with it; it is the ultima ratio, the last court of appeal, in the Christian community. It may be that Paul is preparing already, by this reference to his commission, for the bolder assertion of his authority at a later stage.

(3) These two actions of God, however – the establishing of believers in Christ, which goes on continually (βεβαιῶν), and the consecration of Paul to the apostleship, which was accomplished once for all (χρίσας) – go back to prior actions, in which, again, all believers have an interest. They have a common basis in the great deeds of grace in which the Christian life began. God, he says, is He who also sealed us, and gave the earnest of the Spirit in our hearts.

"He also sealed us." It seems strange that so figurative a word should be used without a hint of explanation, and we must assume that it was so familiar in the Church that the right application could be taken for granted. The middle voice (σφραγισάμενος) makes it certain that the main idea is, "He marked us as His own." This is the sense in which the word is frequently used in the Book of Revelation: the servants of God are sealed on their foreheads, that they may be recognised as His. But what is the seal? Under the Old Testament, the mark which God set upon His people – the covenant sign by which they were identified as His – was circumcision. Under the New Testament, where everything carnal has passed away, and religious materialism is abolished, the sign is no longer in the body; we are sealed with the Holy Spirit of promise (Eph. i. 13 f.). But the past tense ("He sealed us"), and its recurrence in Eph. i. 13 ("ye were sealed"), suggest a very definite reference of this word, and beyond doubt it alludes to baptism. In the New Testament, baptism and the giving of the Holy Spirit are regularly connected with each other. Christians are born of water and of the Spirit. "Repent," is the earliest preaching of the Gospel (Acts ii. 38), "and be baptised every one of you, … and ye shall receive the gift of the Holy Ghost." In early Christian writers the use of the word "seal" (σφραγίς) as a technical term for baptism is practically universal; and when we combine this practice with the New Testament usage in question, the inference is inevitable. God puts His seal upon us, He marks us as His own, when we are baptised.¹¹

But the seal is not baptism as a ceremonial act. It is neither immersion nor sprinkling nor any other mode of lustration which marks us out as God's. The seal by which "the Lord knoweth them that are His" is His Spirit; it is the impress of His Spirit upon them. When that impress can be traced upon our souls, by Him, or by us, or by others, then we have the witness in ourselves; the Spirit bears witness with our spirits that we are children of God.

But of all words "spirit" is the vaguest; and if we had nothing but the word itself to guide us, we should either lapse into superstitious ideas about the virtue of the sacrament, or into fanatical ideas about incommunicable inward experiences in which God marked us for His own. The New Testament provides us with a more excellent way than either; it gives the word "spirit" a rich but definite moral content; it compels us, if we say we have been sealed with the Spirit, and claimed by God as His, to exhibit the distinguishing features of those who are His. "The Lord is the Spirit" (2 Cor. iii. 17). To be sealed with the Spirit is to bear, in however imperfect a degree, in however inconspicuous a style, the image of the heavenly man, the likeness of Jesus Christ. There are many passages in his Epistles in which St. Paul enlarges on the work of the Spirit in the soul; all the various dispositions which it creates, all the fruits of the Spirit, may be conceived as different parts of the impression made by the seal. We must think of these in detail, if we wish to give the word its meaning; we must think of them in contrast with the unspiritual nature, if we wish to give it any edge. Once, say, we walked in the lusts of the flesh: has Christ redeemed us, and set on our souls and our bodies the seal of His purity? Once we were hot and passionate, given to angry words and hasty, intemperate deeds: are we sealed now with the meekness and gentleness of Jesus? Once we were grasping and covetous, even to the verge of dishonesty; we could not let money pass us, and we could not part with it: have we been sealed with the liberality of Him who says, "It is more blessed to give than to receive"? Once a wrong rankled in our hearts; the sun went down upon our wrath, not once or twice, but a thousand times, and found it as implacable as ever: is that deep brand of vindictiveness effaced now, and in its stead imprinted deep the Cross of Christ, where He loved us, and gave Himself for us, and prayed, "Father, forgive them"? Once our conversation was corrupt; it had a taint in it; it startled and betrayed the innocent; it was vile and foolish and unseemly: are these things of the past now? and has Christ set upon our lips the seal of His own grace and truth, of His own purity and love, so that every word we speak is good, and brings blessing to those who hear us? These things, and such as these, are the seal of the Spirit. They are Christ in us. They are the stamp which God sets upon men when He exhibits them as His own.