1. Of grieving the Spirit
so as not to deeply offend the Spirit or distress our own spirits.
We can avoid many lashes, blows, and heavy days for which we have only ourselves to blame. God delights in the prosperity of His children and desires us to walk in the comfort of the Holy
Spirit. He is grieved when we grieve Him, for then He must grieve us in order to prevent greater sorrow. The appropriate and inherent act of a Christian in this life is to please Christ, find comfort within ourselves, and thus be prepared for all forms of service.
Of Grieving the Spirit These points being clarified, it is easy to understand the reason behind the apostle's discouragement from grieving the Holy Spirit.
To provide further insight into this matter, we will address these four aspects: First, what does it mean to grieve the Spirit? Secondly, how do we specifically grieve the Spirit? Thirdly, how can we recognize when we have grieved the Spirit? Fourthly, what steps should we take to prevent this grief?
1. Regarding the first point: The Holy Spirit cannot be genuinely grieved in His own person because grief implies a deficiency of happiness that we wish to be removed. It suggests a lack of foresight in preventing what may cause grief. It involves passion, which can quickly arise and dissipate. God is immutable and not subject to change. It implies an inability to remove that which we perceive as burdensome. Therefore, it is not fitting for the majesty of the Spirit to be susceptible to such grief. Thus, we must consider it in relation to the majesty of God, eliminating all
imperfections from our thoughts. Firstly, we are said to grieve God when we engage in actions that inherently cause grief. Just as we are said to destroy our weaker brother when our actions offend him and mislead him to his destruction. Secondly, we grieve the Spirit when our actions lead the Spirit to respond as a grieved person would, withdrawing His presence, expressing disapproval, and returning grief in turn. Thirdly, although the Holy Ghost does not experience the passion of grief, His holy nature harbors pure displeasure and hatred towards sin, with such a degree of abhorrence that, though it does not lead to the destruction of the offender, it results in severe correction. Thus, grief is manifest in God's righteous hatred in a manner befitting
His character. Fourthly, we can perceive the Spirit both as He exists in Himself in heaven and as He dwells and works within us. Similarly, we can perceive God the Father hidden within Himself and revealed in His Son and His Word. Likewise, we can view Christ as the second person of the Trinity and as incarnate. Therefore, we can also understand the Holy Spirit as both existing in Himself and dwelling within us. God, in the person of His Son, and His Son as both man and minister, experienced grief over the rebellion and destruction of His own people. The Holy Spirit, dwelling within us, grieves with us, bears witness with us, rejoices in us and with us. The Spirit in Himself and as He works within us bears the same name. The gifts, graces, and comforts bestowed by the Spirit are referred to as the Spirit, just as the beams of the sun shining on the earth are called the sun. When we welcome or reject these motions of grace and comfort, we are said to welcome or grieve the Spirit.
Thus, we can grieve the Spirit when we grieve Him as He works grace and offers comfort to us. The graces of the Spirit are named after the Spirit from which they originate, such as the Spirit of love and wisdom. Furthermore, our own spirits, insofar
as they are sanctified, are referred to as the Spirit of God. Thus, the Spirit of God, not in Himself but within us, contended with the old world in Noah's time (1 Pet. 3:19). Therefore, we grieve the Spirit when we grieve our own or others' spirits, to the extent that they are sanctified by the Spirit.
Now, the Spirit, while dwelling within us, works in accordance with the principles of human nature as understanding and free beings. He maintains the freedom inherent to human action and does not always exercise absolute power. Instead, He deals with us through gentle and pleasant motions and persuasions, allowing us the freedom to embrace or reject these lesser works of the Spirit. Our hearts tell us that we have the power to accept or reject these motions, and when we, in our own perception, churlishly offend the Spirit who seeks to lead us towards better paths, we can only interpret it as grieving Him. In His dealings with humanity, God entrusts His cause to us so that, through our prayers and other means, we can assist or hinder Him in His divine work against mighty forces. Likewise, Christ entrusts Himself to us in the form of His ministers and the poor, considering Himself either acknowledged or neglected through them. Thus, the Holy Spirit, as it were, places His delight and contentment in our power. When we welcome His motions of grace or comfort, we welcome Him, and when we reject them, we grieve Him. The Holy Ghost desires us to interpret our refusal of His motion as a rejection not only of Him but also of the Son and the Father, whose Spirit He is. If we truly comprehend how grave it is to disregard a gracious motion, even to the point of slighting God Himself, it should compel us to give them greater consideration. As we treat these motions, so we would treat the Spirit Himself if He were within our power. They are not only messengers but also the royal offspring of the Spirit within us. When
we violate them, we undermine the royal seed of the Spirit to the best of our ability.
Objection: It may be objected that when we do wrong, we do not intentionally aim to grieve the Spirit.
Answer: It is true that unless we were incarnate devils, we would not purposely and directly seek to grieve the Spirit. However, when we sin, we ultimately desire the grief it causes. No one hates their own soul or is enamored with death, yet people willingly engage in actions that, if they truly despised their own souls and loved death, they could not do worse. God questions, "Why will you perish, O house of Israel?" (Jer. 27:13). They do not intend to bring about their own destruction, but God's intention is to question why they persist in such destructive behavior that will ultimately lead to their downfall.
If we truly despised hell in its cause and the path to it as much as we despise hell itself, we would never find ourselves there.
2. As for the second point, the specific ways in which we grieve the Spirit can be understood through the concepts of antipathy and opposition, as well as the separation of naturally joined elements. In the case of greater individuals, grief arises from any form of disrespect, neglect, or indignity. This applies even more so when unkindness follows the manifestation of favor.
Similarly, we grieve the Holy Spirit through actions that are contrary to holiness, such as sin, which God abhors, even in the devil himself. However, when we add the element of unkindness to the contrariety of sin, it intensifies the sinfulness. What greater disrespect can we show the Holy Spirit than to prioritize base desires over His motions that lead us towards holiness and happiness? What greater unkindness, even treachery, is there than abandoning the guidance of a friend to follow the counsel
of an enemy? It is akin to Balaam, who disregarded a clear revelation of God's will in favor of personal gain. Such actions inevitably leave the Holy Spirit ashamed, considering our folly in rejecting the fountain and digging cisterns, as described in Jeremiah 2:13. It reflects our departure from a true guide to follow a pirate. Individuals feel particularly grieved when they are disrespected in their roles and positions. It is the Spirit's role to enlighten, soften, quicken, and sanctify. When we find contentment in Satan's offerings, it disqualifies the Holy Ghost from fulfilling His role. The Holy Spirit's role also involves providing comfort. Consequently, it grieves the Holy Spirit when we either forget about "the consolations of the Almighty" or consider them insignificant in the petulance of our spirits.
Instead of wrestling with God through prayer, we engage in arguments that prevent us from finding comfort. Some individuals derive pleasure from raising objections, rather than submitting to higher reasoning that could bring them comfort.
They take sides with Satan against the Holy Spirit and their own spirits, opposing arguments presented by those more knowledgeable in the ways of salvation. The Holy Spirit is deeply disappointed by such individuals, who take pleasure in being contrary. Yet, the Holy Spirit, with great patience, overcomes many of them through His goodness, prompting them to eventually silence themselves with shame. However, this is also the reason why they remain entangled in temptations for extended periods and experience prolonged periods of "a spirit of bondage." Presumptuous sins, in particular, greatly grieve the Spirit, as they involve the abuse of the Spirit's sweetest attribute,
His goodness. This tendency is prevalent in the current age. Sins committed with knowledge, especially those marked by malicious opposition, deeply grieve the Spirit. By committing such sins, we misuse God's graciousness, essentially turning His
grace into licentiousness. Sins against knowledge leave no room for excuses. The malice of the will magnifies the gravity of the sin and contradicts the Spirit's essence of goodness. Therefore, it is no wonder that presumptuous sins cause significant grief to the Spirit, as they involve the abuse of God's attribute of goodness. By engaging in such sins, we become evil because He is good.
Objection: It may be objected that when we act improperly, our intention is not to grieve the Spirit.
Answer: It is true that when there is passion, there may be some justification for sin, such as pursuing profit, pleasure, or fear of displeasing others. When there is ignorance, it signifies a lack of knowledge that could aid in understanding. However, in cases where neither passion nor ignorance is present, and a person willingly sins, they act directly against God's command and will. No external factors prompt them to sin; instead, they consider it an insignificant matter, disregarding God's good pleasure and will.
As habitual swearers, can they plead ignorance? They know the commandment, "God will not hold them guiltless that take His name in vain" (Exodus 20:7). Can they plead confusion? They often do it proudly, even when not provoked. Their sinful behavior stems not from a desire for profit or pleasure, but from a voluntary excess of pride. They want others to know that they have no regard for God
Himself; let God and His ministers take offense as they please. Even though I derive no pleasure or gain from it, I will assert my freedom.
A heart that has been so wicked finds it difficult to accept comfort when it is in need of it.
We are not considered evil because we possess knowledge of evil, but because we choose and consent to evil. It is the act of the will that
solidifies the agreement; otherwise, sin would not be sin. God has entrusted us with the guardianship of our own souls, and as long as we faithfully hold the keys and do not betray our souls to Satan, we retain possession of our souls and our comforts. However, when
Satan suggests, "Do this, or speak this," and we consent, he takes complete and unhindered possession of us, to the fullest extent of our ability, and in His judgment, God says "Amen" to it. God says,
"Take him, Satan. Since he refuses to let My Spirit rule over him, it is fitting that he should have an even worse master." The more willing we are, the more sinful we become, and the less defense we have.
God's justice is satisfied by punishing those who have sinned the most willingly, even against their own wills. The clearer the light is and the more advantages we have, the more we sin.
In this regard, sins against the second table of the Ten Commandments cause more distress than sins against the first table, as the conscience is more awakened in the former. These sins go against a multiplied light, which includes the light of nature, the light of the Word, and the light of the Spirit. Such sins are contrary to human society, as they undermine the bonds that even fallen human nature seeks to maintain. Although corrupt nature lacks inherent goodness, as we deserve to be like devils, God, who intends to establish civil society from which He often gathers His church, preserves in human nature a hatred for sins that disrupt society.
Therefore, sins committed against greater light inflict deeper wounds, such as murder, perjury, theft, and so on.
For this reason, God often allows individuals who have violated the first table of the commandments to also transgress the second table, so that they may experience greater grief and shame as breakers of both tables. No one falls into the transgression of the second table without first transgressing the first. No one despises human laws
without first despising God's law. No one violates the law of nature without despising the God of nature. Profane and atheistic individuals who take pride in their violation of the third commandment through swearing are met by God, who delivers them over to abominable sins against the second table. These sins vex them more, even though they should not, than sins against the first table, exposing them not only to inward grief but also to open shame.
Then God awakens their consciences to remind them that they are to blame not only for their gross sins but also for the root sins of atheism, profanity, and licentiousness, which violate the first table of the commandments. This serves as an aggravation of sins committed with knowledge, especially when that knowledge has been aided and strengthened by education, the examples of others, personal observation, and past experiences of resistance to the very sin being committed. It is an even greater aggravation when warned by others.
As Reuben said to his brothers, "Did I not tell you?" (Genesis 42:22), so may the Spirit of God and conscience say to individuals, "Did I not acquaint you with the dangers of sin? You are now in misery and tormented by your conscience, but did you not disregard previous warnings, help, and means? Conscience is an inferior light of the Spirit; to act against conscience is to act against the Spirit. God spoke to me, and I paid no attention. How does God speak? When conscience speaks and declares, 'This is good, this is bad,' then God speaks. Conscience contains something divine within it. It is a small deity. It speaks on behalf of God. Especially when the Spirit joins with conscience, that is when God truly speaks; then there is light upon light."
Certain sins may grieve more or less than others for various reasons.
Just as the Holy Spirit is a spiritual being, spiritual sins—such as pride and envy—grieve the most, leaving an imprint on the soul as if it bears the mark of the opposing evil spirit. On the other hand,
carnal sins, which drown the soul in bodily pleasure, may grieve the Spirit in a different way, defiling His temple and taking away a portion of the soul. Love and delight draw the soul along, and the deeper such sins penetrate the individual, apart from the defilement they cause, the weaker the individual becomes in performing spiritual duties. Grace resides within the faculties of human nature.
Carnal sins, however, disable nature and create a greater distance from grace, taking away the heart (Hosea 4:11). This is why the apostle contrasts being "filled with wine" with being "filled with the Spirit" (Ephesians 5:18). Consequently, the apostle also prohibits
"corrupt communication" in the preceding verses. The Holy Spirit is a Spirit of truth who detests hypocrisy, likening it to whitewashed tombs. Likewise, as a Spirit of purity, He detests immoral living and foul speech, viewing them as "open" tombs. Therefore, those who indulge in corrupt desires and seek to satisfy the flesh, to which they owe no service and have no obligation, grievously offend the Spirit.
By sowing to the flesh, from which we can only reap corruption (Galatians 6:8), we pay tribute with the strength and vigor of our affections to the sworn enemy of God's Spirit and our own souls.
When our thoughts are consumed with satisfying the desires of the outward self and solely planning for worldly matters, it is equivalent to paying tribute to an enemy, giving better treatment and showing more favor to our enemy than to ourselves. When we prioritize the impulses of corrupt nature over the motions of the Spirit, it is contrary to our heavenly calling and our glorious hopes.
Christians indeed have their imperfections, but if a true Christian examines their heart, they will acknowledge that every day they intend to bring glory to God and benefit to the society in which they live. They possess a broader perspective than a base worldling who confines their thoughts to themselves, expending all their mental energy there, and only consulting with flesh and blood, profit and
pleasure, to hear what they have to say. Such base behavior cannot help but grieve the Spirit, as it contradicts our heavenly calling and our hopes, which are glorious.
It is a dangerous grieving of the Spirit when, instead of drawing ourselves to the Spirit, we try to draw the Spirit to us and study the Scriptures to justify our corrupt ways. We attempt to make God conform to our desires so that we can continue with greater freedom.
Many people, especially those in positions of power, seek out teachers who will satisfy their own sinful desires. They do not conform themselves to the rule and standard but rather manipulate it to suit their own purposes. Just as Ahab did not lack his four hundred false prophets, there are many who follow a similar path.
Some individuals have already made up their minds about what they want to do but still seek counsel. If they receive an answer that aligns with their own desires, they are satisfied. If not, they dismiss it by saying, "That is your opinion, but others hold a contrary view." In this way, they seek to manipulate the Spirit of God in His ministers to serve their own purposes. This was also the case with the Jews during Jeremiah's time (Jeremiah 42:2, etc.).
Others attribute sinful affections that arise from the flesh and are fueled by Satan to the Holy Spirit. They mistake the wrath kindled from hell for a holy zeal that comes from heaven. The enemies of true religion believe they are doing God a service through their acts of violence. Likewise, there are those who wickedly oppose the ways of God while proclaiming, "Glory be to the Lord." They pretend to pursue holiness outwardly while seeking to undermine it inwardly, using religion as a cover for their wicked actions.
Furthermore, there are those who blame their unhappiness and discontent on religion itself, claiming that their discomfort is due to
not being religious enough. They fail to recognize that "the ways of wisdom are ways of pleasantness" (Proverbs 3:17).
In these times, which mark a renewed flourishing of the gospel, we must be cautious of sins against the gospel. Neglecting or misusing great benefits leads to greater judgment. The Holy Spirit's role, through the ministry, is to reveal the riches of Christ and the glory of God's grace in Him. When we neglect such a great salvation and consider God's favor to be ordinary, we sin against the Father, Son, and Holy Spirit, who desire to be glorified. There are those who command the clouds not to rain, the winds not to blow, and the prophets not to prophesy. They seek to obstruct the light of truth and sin against it, fearing that it will expose and awaken them, hindering their pursuit of worldly pleasures. By doing so, they not only deprive themselves of inward comfort but also expose themselves to the removal of truth, which they do not consider a blessing but rather a burden. They become weary of it and oppose it.
The Holy Spirit's role is to magnify Christ and God's favor and mercy in Him. When we disregard Christ in the gospel, which is the means through which the Holy Spirit works goodness in us, we also disregard and grieve the Holy Spirit. It is our unfortunate natural state, and we compound this wretchedness by adding sin upon sin since our birth. Do we not continue to grow in sin as we grow in years? Is not God just, and is not hell terrible? Yet out of infinite mercy, God has provided a way to deliver us from the danger of sin and to exalt us to eternal life. To ensure that we are not unaware of what He has done for us, He has established an ordinance in which the Holy Spirit reveals His love. When we disregard and consider it a common favor or even a burden, and when we think that the unveiling of divine mysteries can be dispensed with, that there is too much preaching, and that all this effort is unnecessary, we grieve the
Spirit. However, the Spirit's role is to disclose the "unsearchable riches of Christ" (Ephesians 3:8), the infinite and glorious mercy and goodness of God in Christ. In this, God manifests Himself in all His attributes to triumph and be glorified. We grieve the entire Holy
Trinity: the Father is grieved to see His mercy disregarded, the Son is grieved to see His blood treated as common, and the Holy Spirit, whose role is to reveal these truths, is grieved as well. This is a prevailing sin of the present times and kingdom, which threatens judgment more than anything else. When the gospel, the blessed truth of salvation, is proclaimed, "the axe is laid to the root of the tree" (Matthew 3:10), symbolizing the instrument of destruction. If people despise God's mercies, reject Christ, and fail to walk worthy of the gospel, they will experience the blow of God's fierce anger. The red horse of blood and destruction follows the white horse, which represents the proclamation of the gospel. When God seeks to glorify
Himself in mercy and in the greatest benefits, but we consider them as nothing more than common favors, God removes the candlestick.
What man would tolerate having his greatest favors and kindnesses disregarded?
Another way of grieving the Spirit is when individuals refuse to fully acknowledge their own sinful condition and the infinite love and mercy of God in Christ, which pardons them. When God, through His Spirit in the ministry or through specific reproof, reveals to people their natural condition and tells them that they are worse than they perceive themselves to be, they oppose it and seek revenge.
As the Apostle Paul said, "Have I now become your enemy by telling you the truth?" (Galatians 4:16). Surely, this must grieve the Spirit.
Furthermore, the Holy Spirit is grieved when we have a distorted judgment of things, failing to weigh them in the right balance and value them according to their true worth. When we esteem any
knowledge above divine knowledge and prioritize other truths over those that concern Christ, when we regard grace as contemptible and prefer other things over it, when we scoff at holiness and say, "Give us gifts and abilities," we diminish the importance of a gracious heart. Alas, what are all gifts and abilities without a heart transformed by grace? Do not the devils possess greater abilities than any human being? Are they not called "dœmones" due to the vastness of their understanding? If gifts and abilities were truly superior, then the devils would be better than us. How degrading it is to the Holy Spirit to think it better to be regarded as clever and shrewd than to be holy and full of grace!
Moreover, the Holy Spirit is grieved by sins that involve plotting and scheming, for they are committed with premeditation. David deeply wounded his conscience and grieved the Spirit when he devised the death of Uriah, an act that tarnished David's reputation and led
Scripture to say that he was good in all things except in the matter of Uriah (1 Kings 15:5). Why? Because it was in this matter that he most grieved the Spirit, plotting and scheming the cruel murder of a good man. How can those who plot and undermine others' possessions to achieve their own unjust goals claim to possess the Spirit of God?
Even if they do possess the Spirit, can they do so without grieving Him? The Spirit will continually prompt them toward the opposite course of action.
Additionally, we grieve the Holy Spirit when we commit sins that we could have avoided, sins for which we have some means of resistance and little provocation. There is a general rule that the easier it is not to sin, the greater the sin itself. Therefore, when we are tempted to sin, we should consider what our conscience tells us. We have heard the word; what has the Spirit of God revealed and exposed to us? He has shown that this is a sin. Whom do I grieve by committing it? The
Spirit of God, and I wound my own conscience. Then consider, will the satisfaction gained from sin outweigh its cost? Am I not paying too high a price for my sins? Sins are dearly bought at the expense of grieving the Spirit of God. Thus, it is wise to contemplate in advance what sin will truly cost us.
Men also grieve the Spirit by cavilling against the truth. Even a pagan could acknowledge that it is a harmful practice to cavil against religion, whether sincerely or in jest. Yet there exists a sect, a group of men who are followers of all religions and of no religion at all.
They possess a contradictory spirit, always taking the opposing viewpoint and finding fault with the truth to display their intellectual abilities. This is all too common among the worldly intellectuals.
The Holy Spirit is further grieved when men usurp His role. This occurs when we rely on our own strength and understanding to accomplish things, as if we were gods unto ourselves. Humans naturally desire a kind of divinity. This was Adam's failing. Until God drives us out of ourselves through His Spirit and through afflictions, we place great value on our own abilities and intellect. As a result, we neglect prayer and dependence on God, as if the Spirit has no role to play in our lives. When individuals embark on actions relying solely on their natural abilities, they may progress in their endeavors as ordinary people, but never as Christians who can find comfort in their actions because they seek to be their own guides and gods. If a person truly belongs to God, He will thwart their efforts when they refuse to honor Him and give Him His rightful place. They will fail, while others may experience success, although it may only harden them further toward their destruction. This is a subtle way in which Satan deceives people. The life of a Christian is dependent on a higher principle than oneself, ruling and guiding them.
Another way in which we commonly grieve the Spirit of God is when our minds are burdened with an overwhelming amount of work. It's like our souls become noisy mills, where one cannot hear another due to the incessant noise that hinders all communication. Giving in to a multitude of tasks diminishes our reverence for the Holy Spirit.
This is because the multitude of tasks breeds numerous passions and distractions. When the Spirit of God inspires us with what is best for our comfort and peace, we have no time to pay attention to His counsel. Therefore, we should moderate our obligations and affairs in such a way that we are always ready to receive good guidance. If a person wants to lose themselves, let them lose themselves in Christ and in heavenly matters. For if we become consumed by the world, it will breed discomfort.
Lastly, neglecting or half-heartedly performing our duties also grieves the Spirit. The Spirit, who comes from the Father and the Son, from God Himself, is great in His own being because He is God.
As Malachi said, "Offer it then to your governor!" (Malachi 1:8), when he saw people approaching the worship of God negligently and carelessly. When people listen drowsily or partake in the sacrament without adequate preparation, this grieves the Spirit because it stems from irreverence and disrespect. The reason why so many have lifeless hearts is that they pay no heed to their omissions, their drowsiness, or their negligently performed duties. Such Christians hardly differ from worldly individuals in their performance of duties, for they may listen, pray, and partake in sacraments. The best
Christian is the most reverent Christian, the most conscientious Christian, and the one who is most vigilant over their own heart.
Usually, those who are most careful and watchful over themselves receive the greatest blessings. Therefore, let us listen attentively and receive the sacrament with a proper disposition, as stated in 1
Corinthians 11:28. The Scripture emphasizes a reverent regard
before performing our duties, suitable for the majesty of the great God we are worshiping.
In addition to grieving the Spirit of God within ourselves, we bear a heavy guilt for grieving the Spirit in others, which can occur in various ways.
Firstly, we grieve the spirits of others by neglecting the grace of God within them or despising them for some weaknesses that love should cover. Contempt is something that human nature is more intolerant of than any other form of injury. Those who habitually wrong others in this manner are met with general disdain.
Furthermore, we grieve the spirits of others through harsh criticisms.
The greater our authority, the deeper the grief caused by our censures. Many weaker individuals cannot find peace while being subjected to such severity. They feel as though they have been excommunicated from the hearts of those with whom they desire to find favor.
Moreover, those who hold positions of authority grieve the spirits of those under their care by issuing unjust commands. This occurs when masters compel their servants to act in ways that conflict with their conscience, forcing them to sin and violating their sensitive hearts.
Additionally, we grieve the spirits of others when those who are subordinate display resistance to those above them in positions of authority or ministry, causing them to expend their strength in vain.
Thus, the Spirit of God strove with the people of Noah's time (1 Peter 3:19). It is our duty, therefore, to act wisely in consideration of others. If it is our obligation to please others in all lawful matters out of human courtesy, then we should even more so strive to please
fellow Christians in matters that do not displease God. After all, we are united with them in the same Spirit. However, we must remember that it is one thing to oppose someone's disposition and offend their pride, and another to grieve the Spirit within them. No healing can be accomplished without experiencing some grief in that regard. If we fail to grieve their spirits when such dispositions prevail, we will grieve our own spirits due to our neglect of duty.
Lastly, this causes another form of grief when good individuals fail to watch over their own conduct. The Spirit is grieved by the reproaches against religion that come from the wicked. For what do they say?
"Does religion and the Spirit teach you this?" Thus, Christians bring ill-repute upon the name of God, which grieves the Spirit and will grieve those who belong to God. Oh, wretched am I, that I should give others reason to speak ill and grieve the Spirit of God not only within myself but also in others because of my actions!
Engaging in scandalous behavior, either through an unreasonable exercise of our liberty without considering the weaknesses of others or through actions that are inherently evil or disreputable, also grieves the spirits of others. An evil example always either grieves or infects. Lot's spirit was grieved by the immoral conduct of the Sodomites, which undoubtedly hastened their ruin (2 Peter 2:7).
How can we know when we grieve the Spirit? We can recognize it by the aforementioned sins that cause grief. Moreover, the Spirit will make known its own grief. Just as we can discern when we have offended a friend because they distance themselves from us, we can understand that we have caused discontent to the Spirit through spiritual desertions. This includes a lack of assistance in performing our duties, an increased susceptibility to temptation, and difficulty in enduring afflictions. It also pertains to a loss of comfort, such as
feeling distant and emotionally numb, unless such feelings are due to some bodily ailment. In such cases, we should fear that all is not well.
When we feel inclined to seek comfort from other sources and engage in correspondence with worldly individuals, and when we no longer delight in the fellowship of believers as we once did, but instead feel indifferent towards any acquaintances, or when we encounter difficulties and our efforts fail, and our wheels come off track, and when our conscience compels us not to neglect our duties but we lack the oil of the Spirit to make us strong and agile in performing them, causing them to fall short of being acceptable to God or to our own spirits—these indications reveal that we have not treated the Spirit properly, whom otherwise we would find to be a Spirit of strength, a Spirit of comfort, and a revitalizing Spirit.
The consequences of grieving the Spirit will prove very dangerous, for the Spirit may rightfully abandon us to our own spirits and deceitful hearts, which, as they are expert flatterers, will ultimately betray us and allow an even worse influence to enter our souls. The evil spirit is always ready to take immediate possession, and by aligning with the current of our corruptions, it may please us for a time but will ultimately lead to our eternal destruction.
When we grieve the good Spirit of God and cause Him to depart from us, our soul is left in a state akin to hell, for what is hell but the absence of God's favor and mercy?
Furthermore, we cannot grieve the Spirit of God without experiencing grief in return. As a Spirit, He can fill our spirits with such grief that it can make our earthly conditions resemble a kind of hell. Few reprobates feel the same terrors in this life as the godly often do due to their bold actions. Besides the terrors of a natural conscience, they have the Spirit to incite them, and the Spirit, having
previously bestowed great favors upon them, only increases the horror and shame. In hell itself, the most bitter torment will be the realization of having rejected mercy, mercy that was offered and pressed upon them with love. A careless spirit often becomes a wounded spirit, and who can bear it? (Proverbs 18:14) Unless the wound is healed by the grace that afflicts us and by patiently waiting for the Spirit's compassionate intervention, it remains unbearable.
What we say about conscience is true: it is both our greatest friend and our worst enemy. If a person's conscience is their friend, it will make everyone friendly towards them. It will make God their friend and affliction their friend, and nothing can deeply grieve them. But if a person's conscience becomes their enemy, they need not seek out any other enemies, for they have enough within their own heart—a tormenting conscience tearing itself apart. The same can be said of the Spirit of God, who is above conscience. If we do not make Him our greatest friend, then we are certain to have Him as our worst enemy, the one who unleashes all other enemies upon us.
Displeasure corresponds to the person. "It is a fearful thing to fall into the hands of the living God" (Hebrews 10:31). "Who knows the power of His wrath?" (Psalm 90:11) It is a powerful wrath. No creature possesses immediate power over the spirit except for this
Spirit of spirits, who can completely fill the soul, every nook and cranny of it. Being commensurate with the soul, as vast as the soul and even larger, He can fill it with a burning wrath that extends to hell. And once the Spirit of God sets it in motion, who can remove the wrath of God?
Question: Why is it that we grieve the Spirit?
Answer: Because there is a cursed principle within us that is always active and not fully subdued in this life. Death marks the accomplishment of mortification, but as long as we are here, this
corruption within us will always be at work. "For the flesh lusteth against the Spirit" (Galatians 5:17). The flesh is a restless and active entity. It stirs itself. Now, when contrary forces such as the flesh and the Spirit exist in the same soul, they are bound to continually oppose and grieve each other.
Question: It may be asked to what extent a child of God may grieve the Spirit and yet remain a child of God?
Answer: In response to this, it should be understood that we should not judge sin based on the matter in which it is committed, but rather on the spirit from which it arises. There is no sin so gross that the saints of God may not fall into it. However, the child of God is hindered by the opposing law of the Spirit from fully consenting to or finding complete delight in sin, and from allowing or persisting in it.
And although the sin of a godly person may be more aggravated due to ingratitude, setting that aside, their sin itself is lesser because their temptations are stronger, Satan's malice is more vehement against them, and their resistance to sin is greater. All of these factors diminish the enormity of their guilt. The greater resistance from within indicates a stronger inner force within the godly individual, and the power of sin is weakened from within. Even at their worst, there is some work of the Spirit within them that corresponds, to some extent, with the counsels and promptings of the Spirit outside of them. The Holy Spirit has a grip on them and can reclaim them. A wicked person progresses from grieving to quenching, and from quenching to resisting. The Spirit has no influence or side within them, and therefore, when the Spirit is gone, they bid farewell. They are glad because now they can freely indulge in their desires and sins without restraint.
At times, God leads His children to heaven through foul paths, allowing them to recognize their need for cleansing through the blood and Spirit of Christ, which they may not otherwise appreciate.
It is when they grieve the Spirit and the Spirit, in turn, grieves them that this grief becomes medicinal. The grief that sin engenders consumes the sin itself. We are in a covenant with such a wise and powerful God that He can even utilize sin itself to fulfill His purpose of bringing His chosen ones to heaven. They possess within them a hatred for the sin they commit and a love for the goodness they do not possess, whereas others hate the good they have to some extent and love the evil they dare not commit. Although they may be drawn into sin, they will never sever the conjugal bond between Christ and their souls to the extent that sin would reign in them as a commanding lord. They will not forsake their oath of allegiance to willingly serve an opposing king. They may sometimes presume upon Christ, thinking that they have a ready balm to heal their wounds—as some demonstrate the efficacy of their oils by inflicting wounds upon themselves—thus falling victim to the deceitfulness of sin. Yet God always chastises this boldness and deals with them in a manner that brings even greater shame upon themselves, so that their presumption proves increasingly futile. The loss of comfort and the sense of sorrow they experience make them realize, through personal experience, that nothing is gained by sin and that it ultimately becomes bitter in the end.
Moreover, even though they may be kept from committing presumptuous sins in one sense, they are always kept from committing "the great offense." While they may commit a sin against the Holy Spirit, they can never commit the sin against the Holy
Spirit, for that is a sin characterized by malice after strong conviction. It is expressed through words steeped in malice, like "a tongue set on fire by hell" (James 3:6), and through actions
stemming from an opposing spirit and leading to opposition and bitter persecution, unless their malice outweighs their power. And it always ends in impenitence because they despise that grace and reject that remedy through which they could be restored. Their pride prevents them from embracing God's way.
Thirdly, After such fearful relapses, ignorance in the understanding and rebellion in the will increase. Sin grows stronger while they grow weaker and weaker in their ability to resist.
Fourthly, Once Satan has been expelled to some degree through illumination and reformation, he brings "seven devils after, worse than himself" (Matthew 12:45). When individuals realize that their former ways are incompatible with their desires and hopes, they adopt a contrary course that ultimately leads to bitterness.
There are two types of misjudgment concerning this sin.
(1) Some are too hasty in their judgment of others, especially those whose spirits they are not thoroughly acquainted with. The greater the sin, the more cautious one should be in attributing it to anyone, considering the various factors involved.
(2) The second misjudgment is an unfounded self-condemnation.
There are three dangers that fear protects us from. First, the fear that our conversion time has passed due to repeatedly grieving the Spirit, when in fact, if their time had truly passed, they would be given over to careless indifference. Second, the fear of some impending judgment that God stirs in the heart to prevent us from experiencing the judgment we fear. Fear prompts us to be cautious, and caution leads to diligence in avoiding what we fear. Third, the fear of having committed the sin against the Holy Spirit, which itself indicates that we have not committed that sin. It is never committed without fear
and with delight. In these cases, those who fear themselves the most need to fear them the least.
The fourth point is, what steps should we take to prevent grieving the Spirit?
1. Let us surrender the governance of our souls to the Spirit of God. It is for our safety to do so, as He is wiser than us, and we are incapable of directing our own paths. It is our liberty to be under a wisdom and goodness greater than our own. Let the Spirit think, desire, pray, live, and do everything within us.
Strive to be in such a state that we are receptive to the Spirit's work. As Nazianzen said of himself, "Lord, I am an instrument for You to touch." A musical instrument, even when in tune, produces no sound unless it is touched. Let us expose ourselves to the Spirit's touch. Just as Saint Paul did not live, but rather
Christ lived in him (Galatians 2:20). This requires significant self-denial to entrust ourselves to the guidance of the Spirit. But if we truly understood how much we are our own enemies, it would not be so difficult.
2. Secondly, strive to walk in complete obedience to the Spirit in all things. This necessitates carefulness in knowing and considering our ways. Then we will find the Spirit ready to guide us and say,
"This is the way, walk in it" (Isaiah 30:21). When we obey, the Spirit will affirm us through a secret indication that we have done well. This was exemplified in the case of Paul when he was said to be "bound in Spirit" (Acts 20:22). The Spirit compelled him to the point where he could not resist the prompting until it was carried out. We must be extremely cautious not to disregard any prompting, as they are messengers of the Spirit. They are ambassadors sent by God to prepare the way for Him into our
hearts. Therefore, give them a warm reception. Many people, rather than being troubled by holy promptings, suffocate them at their inception, just as harlots, to avoid the pain of childbirth, kill their offspring in the womb. Let us beware of murdering these manifestations of the Spirit. However, since Satan often interrupts good promptings with other seemingly good promptings to hinder both, Question: How can we discern the source of these promptings?
Answer: 1. When two seemingly good promptings arise, the one that the Spirit of God strongly impels us towards is from God, more so than the other. Good promptings either originate within us or are sent to us by the Spirit. Both, if they are from the Spirit, will lead us to God. They will rise as high as their source. What originates from ourselves ends with ourselves.
Answer: 2. Promptings stirred up by the Spirit arise from a sanctified judgment and understanding of what we are prompted to do. Other promptings are impulsive and vanish before their purpose is fulfilled.
Holy promptings are persistent, being strengthened by constant grace within us, until they see the outcome of what they were prompted to do. Other promptings are like lightning and sudden flashes that leave the soul even more bewildered and in darkness.
Holy promptings are aligned with the duties of our calling, while other promptings often lead us beyond the boundaries of our calling.
Answer: 3. The Spirit moves in the godly by dwelling in them and working through their sanctified abilities, prompting them to good actions. However, the Spirit does not dwell in others or produce sanctified abilities within them. It only prompts them to good actions at times, without effecting any change in them.
Answer: 4. The promptings of the Holy Spirit are timely. Other promptings often intrude upon us, disturbing our holy duties. The breath of the Spirit within us corresponds to the Spirit's inspiration in the Scriptures. The same Spirit does not inspire contradictory promptings.
Answer: 5. The promptings of the Spirit carry their own evidence, just as light does. They are gentle and mild, leading us in a gentle manner. They are not usually violent raptures that take the soul out of itself but leave a discernment of them and other things within the soul.
Answer: 6. Furthermore, the Spirit prompts us to religious duties that align with ethical conduct and love towards our neighbors.
Therefore, those who, under the pretext of zeal, act uncivilly and cruelly, revealing that they are not led by the Spirit that appeared in the form of a dove, do not understand the spirit by which they are driven. Both aspects of the commandments are united, as they originate from the same Spirit, and the second commandment is like the first, requiring love. Since all graces and duties come from the same Spirit, one duty never contradicts another. The wisdom of the Spirit prompts us to all holy duties in their respective and suitable places.
Answer: 7. Promptings, though good in content, may be tainted by self-confidence in terms of their source. What Peter resolved to do was good, but self-confidence marred it. Promptings stirred up by the Spirit are accompanied by a reliance on assisting grace. These are the considerations regarding that question.
3. Again, if we do not want to grieve the Spirit, let us be cautious of neglecting the Spirit's guidance. The flesh may object, "We can only do what we can."
Answer: The Spirit is always ahead of us, preempting us with some knowledge and ability. If we join with the Spirit in putting forth these gifts, the Spirit is ready to cooperate with us and lead us further. Our conscience will confirm that if we act otherwise, it is not due to a lack of present assistance or knowledge that the Spirit would deny us strength if we rely on it. Our own hearts, though deceitful, will inform us that we do what we do willingly, prioritizing some apparent good over the prompting of the Spirit. In doing so, we carry within our conscience that which absolves God and condemns ourselves. Even the worst individuals, whose hearts turn away from God, are pursued by God for a long time with gracious promptings, although the invincible stubbornness of their hearts prevents them from yielding. This removes any excuse, as Saint Augustine argues convincingly. If I had known, a wicked person may say, I would not have done this. To which he replies, it is the pride of your heart that suggests that. Didn't you have motions and admonitions warning you of the danger? If the Spirit, even in the worst actions, cooperates to the extent that they are actions and motions, can we not assume that the Spirit is much more ready to concur with holy motions that are first stirred up by Himself? If the Spirit is willing to cooperate in natural actions, how much more so in spiritual actions, where it is the primary mover? The Spirit does not abandon us until we abandon the Spirit.
4. When the Spirit suggests good motions, immediately turn them into holy resolutions. Is this my duty and something that brings me comfort? Certainly, I will do it. Let these motions not perish within us. How many holy motions are ignited when we hear the word or partake in the sacraments, only to fade away as soon as they are kindled due to a lack of resolution! Therefore, let us not give up until these motions are transformed into purposes, and those good purposes are matured into holy actions. Let us
ensure that they are not thwarted in their early stages but instead bring forth abundant fruit. Let us strive to make the most of these talents for the purpose for which they are given. If they are motions of comfort, let us use them for comfort. If they are motions leading to duty, let us conscientiously fulfill our duties. Let not our despairing hearts oppose the Spirit in His comforts, nor stubbornly resist our duty, for that is to go against God and nip His motions in the bud.
5. Give the Spirit full scope, both in the ordinances and in the promptings stirred up by the ordinances. This is the way to make the ordinances and the times glorious. However, the liberties of the gospel are contrary to the liberties of the flesh.
They turn everything upside down and take people out of themselves. Hence, the spirit of the world opposes the purity and power of the gospel the most, which is a clear indication of the poor condition of those who oppose it. But gracious individuals possess a different spirit. They are the children of light and love it. If we do not want to grieve the Spirit, we must be willing to subject ourselves to all the advantages of the Spirit's work. This includes associating with those who are spiritual and, above all, attending the ordinances where the Spirit breathes and where we may encounter the Spirit. The paths of God's Spirit are found in the means of salvation: hearing the preached word and communing with fellow believers. The word and Spirit go hand in hand. Therefore, if we desire the comforts of the Spirit, we must attend to the word.
People grieve the Spirit when they neglect the word and holy conversations. The relationship between the word and the Spirit is like that of veins and arteries. The veins carry the blood, while the arteries carry the spirits that invigorate the blood. The word is lifeless without the Spirit, so attend to the word. And then
wait for the Spirit to enliven the word so that both the word and the Spirit may guide us to eternal life. Motions of this kind originate from the Spirit, as it is said of old Simeon that he entered the temple by the motion of the Spirit (Luke 2:27). John was "in the Spirit" on the Lord's day (Rev. 1:10). Our spiritual nourishment is most abundant during these times. Christ's
Spirit and word coexist in the heart. Therefore, the apostle uses the expression "Christ dwells in us" and "the word dwells in us" indiscriminately. Faith, produced by the word, lays hold of Christ and brings Him into the soul, keeping Him there. It is a blessed thing when the Spirit in the ordinance and the Spirit in our hearts come together. This is how we nurture and sustain the Spirit within us, as if we were adding oil to our lamps.
Because the Spirit, though self-sufficient, finds nourishment in us here below, just as fire, though it can sustain itself in its own element, requires fuel in our earthly realm. Beware of despising any help of faith that God provides, as wicked Ahaz did (Isaiah
7:3ff). God offered him a sign from heaven or earth or any other creature to strengthen his faith. But no, he would not test God.
He seemed pious, refusing to test God. However, what does the prophet say? "Is it a small thing for you to weary men, that you weary my God also?" insinuating that when we despise the help that God has given us, we grieve the Spirit of God. Those who neglect the word and the sacrament, what do they despise? A mere minister? Neglecting bread and wine? No, they despise
God Himself, who knows better than we do our need for these helps.
6. Furthermore, when we find that the Spirit is not assisting and comforting us as before, it is necessary to examine the cause. We may discover that we have neglected holy promptings or the means that foster them, or that we have yielded to some
particular corruption to which we are prone, or that there is some unrepented sin that we have failed to acknowledge. It is good, therefore, to thoroughly search our souls. There may be hidden corruptions lurking within us, undermining our grace and comfort. There may be secret thieves robbing us of everything. Apart from secret sins, it is also beneficial to reflect on past sins that we may have previously regarded superficially.
God, through a sense of spiritual deadness and trouble, intends to remind us to renew our sorrow for them. Due to our failure to keep a strict account with ourselves, God calls us to settle these arrears and reckonings, as seen in the case of Joseph's brothers
(Genesis 50:15). If we no longer experience the sweetness of communion with the Spirit that we once enjoyed, let us reflect on when and how we lost it, so that we may encounter the Spirit again in the ways in which we previously found Him, and let us be cautious of the paths that caused us to lose Him.
7. Again, be cautious of minor sins, which we perhaps consider to be lesser sins than God does. We evaluate sin using our own scale, rather than His. However, no sin should be regarded as insignificant, for if it were placed upon our conscience and the rightful wrath were revealed, it would rob us of all comfort.
Therefore, we must judge sin as the Spirit does, if we do not want to grieve the Spirit. Just as the communion with the Spirit is the sweetest of all, preserving it requires the utmost vigilance and a deep understanding of ourselves. Beware of the onset of sin. When any desire arises, pray it down immediately, reject it, do not give it consent, and humble yourself promptly.
Otherwise, by yielding, we are in danger of grieving, by grieving, of resisting, by resisting, of quenching, and by quenching, of maliciously opposing the Spirit. Sin has no boundaries except those set by the Spirit, whom we should not grieve. Let us focus
on the root and source of sins, through which we grieve the Spirit of God, rather than merely dwelling on the act itself. We may be angry with ourselves for being passionate, but what is the cause of the passion? It stems from pride. Jonah was a passionate man; to the extent that he was passionate, he was proud. He was reluctant to be shamed when he had proclaimed,
"Yet forty days, and Nineveh shall be overthrown!" (Jonah 4:11).
He thought that sparing them would bring discredit upon himself, prioritizing his reputation over the destruction of a populous city. Likewise, there is much slander and strife in the world, leading to quarrels and divisions. What is the cause? A spirit of envy and often a spirit of pride. People harm others by wronging them. What is the cause? Worldliness and a base, earthly-minded disposition. People do not reflect on the root of sin but focus solely on the outward act. We should be led from the distant streams to the spring and source of all and mourn that above all else.
This mindfulness will be aided by spiritual wisdom, enabling us to discern both how we have grieved the Spirit and how we may avoid doing so in the future. We cannot maintain a friendship in perfect and harmonious terms with someone whose disposition we do not know—what pleases or displeases them. Therefore, we should study the nature and delight of the Spirit and identify where we are prone to forget ourselves and the Spirit. We do not value the friendship of those who are primarily friends to themselves, indifferent to whether others are content or discontent. The Spirit dwells most abundantly in the heart that has emptied itself of self. The Israelites did not taste the sweetness of the manna until they had exhausted their supply of meat and other provisions from Egypt. The nature of God's Spirit is holy; it delights exclusively in holy temples. Those who erect any
"idol of jealousy" in their souls against God, failing to "keep their
vessels in holiness," cannot expect communion with the Spirit. The Spirit is jealous of our affections and will not tolerate anything exalted above God in our hearts. Though the Spirit condescends to dwell in us, we must not forget the respect owed to such a great superior but rather reverently receive everything that comes from Him. Reverence and obedience are the appropriate demeanor towards a superior, and when the proper distance is not maintained, a breach will occur. We should hold ourselves in reverence for the sake of the Spirit and consider ourselves too noble for any base desire to take residence within us. The heart that the Spirit has chosen for Himself should reject all contrary impulses with abhorrence. What place should pride, envy, and passion have in a heart dedicated to the Spirit of meekness and holiness?
Upon any breach, we must look to renewing repentance and faith in Christ to restore our peace with God before we can expect the grace and comfort of the Spirit. Just as the Spirit comes from the Father and the Son and is obtained through the death and satisfaction of the Son to the Father, without which we could never have expected the gift of the Spirit, we must continually have our eyes on this satisfaction through Christ and the reconciliation it brings in order to regain communion with the Spirit, as it is the greatest fruit of the love of God reconciled through Christ. We see David in Psalm 51 first imploring God's mercy repeatedly and then asking for the Spirit and the joy of salvation.
Also, be careful that nothing enters or exits our souls that may grieve the Spirit of God. Some things enter us that grieve the Spirit— corruptions we receive from others. Some things come out of our hearts that grieve God's Spirit, such as corrupt thoughts and speech.
This is indeed the purpose of this passage, "Let no corrupt communication proceed out of your mouth," and then follows, "And
do not grieve the Holy Spirit of God." Furthermore, the author adds, "Let all bitterness, and wrath, and clamour be put away," suggesting that one way to grieve the Spirit is through improper and corrupt language. Whenever we engage in conversation with those who are not spiritually minded, they will either vex and sadden us or contaminate and defile us, unless it is in such instances of our calling that necessitate interaction. But I am referring to the voluntary choice of associating with those who do not cherish what is good.
Many people, in order to please their own carnal spirits and the carnal spirits of others, utter things that go against conscience and defy that which is higher than conscience—a more divine principle, the Holy Spirit of God. Loose and carnal speakers lack the power of true religion.
Objection: Some may say, "This is quite a lot! Duty upon duty. This will make our lives troublesome."
Answer: The life of a Christian is an honorable, comforting, and sweet life. Indeed, it requires the most care and vigilance of any life in the world, as it is the best life. It begins here and is perfected in an eternal life in heaven. Nothing in this world—neither our possessions nor our favor with influential people—can be preserved without watchfulness. So how can we expect to preserve the chief happiness of our souls without it, when there are so many enemies both external and internal that seek to ensnare us in a cursed state?
Therefore, to encourage us to practice these duties and bring contentment to such a sweet guest, let us consider the reasons why we should value the Spirit and His promptings, based on the benefits we receive from them.
The Holy Spirit of God is our guide. Who would displease their guide, a sweet and comforting guide who leads us through the wilderness of
this world? Just as the cloud guided the Israelites by day and the pillar of fire by night, He leads us to the heavenly Canaan. If we grieve our guide, we cause Him to abandon us to ourselves. The Israelites would not proceed further than the angel of God went before them. It is futile for us to journey towards heaven without our blessed guide. We cannot do, say, or think anything that is holy and good without Him. Whatever is holy and pious does not originate in our own nature but is implanted by the Spirit.
There is no friend in the world as great and beneficial as the Spirit, if we receive Him. Indeed, He must rule; we must submit to His governance. And when He resides in our hearts, He gradually subdues all lofty thoughts, rebellious impulses, and despairing fears.
This will be our eternal happiness when we are entirely spiritual, when "God will be all in all." We will be perfectly obedient to the Spirit in our understanding, will, and affections. The Spirit will then dwell abundantly in us, making the space where He resides joyful, bright, and free, suppressing whatever is contrary and bringing fullness of peace, joy, and comfort. In the meantime, whatever condition we may find ourselves in, we will receive suitable help from the Spirit. We are partly flesh and partly spirit. God is not yet all in all; the flesh has a share in us. We often experience afflictions and clouds. Therefore, let us cherish our fellowship with the Spirit. For when we are in darkness, He is a Spirit of light. When we are spiritually lifeless, He is a Spirit of life. When we are in a desolate state, He is a Spirit of consolation. When we are perplexed and do not know what to do, He is a Spirit of wisdom. When we struggle with corruption, He is a sanctifying, conquering, and mortifying
Spirit. In whatever condition we may find ourselves, He will never leave us until He has raised us from the grave and taken full possession of our bodies and souls in heaven. He will be a comforter when friends, riches, and all else in the world fail to comfort us. How
diligent should we be in bringing contentment to this sweet Spirit of God!
No Christian is as blessed as the watchful Christian who is attentive to their duty and the preservation of communion with the Holy Spirit of God. By welcoming Him, we are assured of communion with the Father and the Son. It is the most joyful condition in the world when the soul is the temple of the Holy Spirit, when the heart is like the "holy of holies," where prayers and praises are offered to God. The soul is like a sacred ark, and the memory preserves heavenly truths like the pot of manna. It is a heavenly condition. A person prospers on the path to heaven when the Spirit of God is with them. You may recall Obed-Edom, who prospered greatly when the ark was in his house (2 Samuel 6:12). Likewise, as long as the Spirit and His promptings are welcomed by us, we will be blessed in life, blessed in death, and blessed for eternity. For it is by the Spirit that we are
"sealed for the day of redemption."
The apostle seals this grave admonition with an argument drawn from the Spirit's sealing of believers "for the day of redemption."
We are all by nature in bondage to sin and corruption. We have all been redeemed from sin through the first coming of Christ, and we will be redeemed from corruption through His second coming.
There is a designated day for this glorious work. In the meantime, God wants us to have prior assurance of it. This assurance comes through "sealing," and this sealing is done "by the Spirit." No one else needs to do it; no lesser person can do it.
And what respect is owed to the Spirit for accomplishing such a gracious work? That we do not grieve Him, and not only that, but
that we also strive to please Him in such a way that He can joyfully continue with this blessed work that He has undertaken.
Just as the duty is spiritual, the arguments that support it are also spiritual. The argument here is derived from that which carries the most compelling force: love expressed through its sweetest fruit and its enduring nature—sealing, and sealing until the day of redemption. It is as if the apostle were reasoning in this manner: God the Father has ordained your salvation through the redemption of His Son, Christ. And so that you may have comfort in this salvation along the way, despite any discouragements you may encounter, the Holy Spirit has assured you of it and set His seal upon you as those who are set apart for such great salvation. The sense of this love should generate love in you in return, and love should inspire a genuine desire not to offend such a gracious Spirit.
The Holy Spirit, by whom you are sealed, The Holy Spirit delights in speaking our language. Since we cannot ascend to Him, He stoops down to us.
This "sealing" can refer to either the sealing of individuals or the sealing of the good things intended for those individuals. Sealing is not only a witness to us but also a work upon us and within us, reflecting the image of the One who seals us. Through this, we are not only assured of the promised blessings but also prepared to receive them. God does not prepare good things for anyone unless
He also prepares and equips them for those blessings. It involves not only an external authorization of the great promises we have through oath, sacrament, and the word, but also an internal persuasion by the Spirit of our own personal stake in them. This work enables us to lay claim to them, just as a seal serves both to confirm and represent the one who affixed it.