VII. Cherish a forgiving spirit.—“Be ye kind, . . . forgiving one another, even as God hath forgiven you” (ver. 32). It is man-like to resent an injury; it is Christ-like to forgive it. It is a triumph of Divine grace when the man who has suffered the injury is the most eager to effect a reconciliation. Dean Hook relates he was once asked to see a gentleman who had ill-treated him. Found him very thin and ill. Told me that he was conscious that his feelings and conduct had not been towards me what they ought to have been for years. I told him that whenever there was a quarrel there were sure to be faults on both sides, and that there must be no question as to the more or less, but the forgiveness must be mutual. I kissed his hand, and we wept and prayed together. O God, have mercy on him and me for Jesu’s sake! I have had a taste of heaven where part of our joy will surely consist in our reconciliations.
Lessons.—1. Religion governs the whole man. 2. True religion is intensely practical. 3. Religion gives a nameless charm to the commonest duties.
GERM NOTES ON THE VERSES.
Ver. 25. Truth between Man and Man.
I. The duty of veracity here recommended.—1. Truth is to be observed in common conversation. People have more special need, in some respects, to be admonished of their obligations inviolably to maintain truth here; for many are more ready to allow themselves to transgress in what they account trivial instances than upon solemn occasions; and yet by such beginnings way is made for the disregard of truth, in the most considerable matters, in process of time. 2. Truth should be maintained in bearing testimony. A conscientious regard to truth will engage us to be very careful that we spread nothing to the lessening or reproach of our neighbour of which we have not good assurance; that we publish not a defamation upon hearsay, nor take up, without sufficient grounds, “a report against our neighbour.” If we are called to give public testimony between man and man, a sincere respect to truth will engage us to a careful recollection, before we give our testimony, as to what we can say upon the matter. It will dispose to lay aside affection on one hand and prejudice on the other, and impartially to relate the true state of things as far as we can bear witness to them, nakedly to represent facts as they have come within our notice. 3. Truth must be exercised in our promises and engagements, and veracity requires two things in relation to them: (1) That we really intend to perform them when they are made; (2) That we are careful of performance after they are made.
II. The reason the apostle gives for the inviolable maintenance of truth: because we are members one of another.—1. This argument is applicable to mankind in general. We are members one of another, as we partake of the same human nature, and in that respect are upon a level. We are members of society in common, entitled to the same rights, claims, and expectations one from another as men, and are mutually helpful and subservient as the members of the body are to each other; and the principal link that holds us together is mutual confidence, founded upon the hope of common fidelity. Now, lying makes void and useless the great instrument of society, the faculty of speech or writing. The power of speech was given us by our Creator, and the art of writing, since found out, on purpose that we might be able so to convey our sense to others, that they may discern it, where we pretend to express it, just as if they were so far privy to what passed in our minds. And unless truth be inviolably observed in everything, the bonds of human society cannot fail to be weakened. 2. This argument may be particularly applicable to Christians. We are members one of another in a more distinguishing sense, as we belong to the body of Christ. And this lays additional engagements upon all the visible members of that body to put away lying and to speak the truth one to the other,—in conformity to the common Father, to whom we belong, who is eminently styled “a God of truth”; in conformity to our head the Lord Jesus, there should be a strict observation of truth among Christians; in conformity to the Spirit that animates us, who is eminently described by this attribute, “the Spirit of truth.”
Inferences.—1. This is one remarkable evidence how much Christianity is calculated for the benefit of mankind and the good of society at present, as well as for our everlasting welfare, in that it so strictly enjoins and enforces the exacted regard of truth. 2. We see thence upon how good reason the Christian religion strictly forbids common swearing. 3. All that name the name of Christ are concerned to see that they comply with the exhortation. 4. Christians should do all they can to promote truth among others, both for the honour of God, and the spiritual and eternal good of their neighbours, and the general interest of society.—Jeremiah Seed.
The Sin of Falsehood.
I. There are cases in which one may speak that which is not true and yet not be chargeable with lying, for he may have no intention to deceive.
II. The grossest kind of lying, or speaking a known falsehood under the awful solemnity of an oath.—Men violate truth when they affix to words an arbitrary meaning or make in their own minds certain secret reservations with a design to disguise facts and deceive the hearers. When we express doubtful matters in terms and with an air of assurance, we may materially injure as well as grossly deceive our neighbour. Men are guilty of malicious falsehood when they repeat with romantic additions and fictitious embellishments the stories they have heard of a neighbour that they may excite against him severer ridicule or cast on his character a darker stain. Men may utter a falsehood by the tone of their voice, while their words are literally true.