Ephesians Chapter 4
Living to God’s Glory
A. A Call for Unity Among God’s People
1. The Foundation for All Exhortation (Ephesians 4:1)
"I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called,"
— Ephesians 4:1, NKJV
Paul begins this section with the word “therefore,” drawing a direct line from the theological foundation laid in chapters 1–3 to the practical implications in chapters 4–6. All doctrine leads to duty; theology must affect behavior. Paul has shown us our position in Christ—now we are called to walk in a way that matches our position.
Paul identifies himself as “the prisoner of the Lord”, a reminder of his own sacrificial obedience and steadfastness to the calling of Christ. This is not just rhetoric. He is writing from prison, and yet his concern is not his own deliverance, but that the believers would “walk worthy” of their calling.
“Walk worthy” means to live in a way that is consistent with the grace, identity, and calling bestowed upon us in Christ. It is not to earn salvation but to express it.
The believer's life must match their high calling. This echoes what Martin Luther once advised: when tempted by Satan, the believer should respond only with, “Christianus sum”—“I am a Christian.”
We are not motivated by fear of losing favor, but by the gratitude that comes from knowing God loves us already. As the psalmist declares:
“Also I will make him My firstborn, the highest of the kings of the earth.”
— Psalm 89:27, NKJV
Believers, as God’s children and heirs, must live like royalty—not with arrogance, but with holiness, humility, and honor.
2. The Character of a Worthy Walk (Ephesians 4:2–3)
"With all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace."
— Ephesians 4:2–3, NKJV
The worthy walk is not defined by outward success or display, but by inward character:
a. Lowliness and Gentleness
These were despised traits in Greco-Roman culture. “Lowliness” (humility) was considered weakness, yet it is exalted in Christ:
“Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation…”
— Philippians 2:5–7, NKJV
Humility means being content not to control, not to manipulate, and not to demand one's own way. Gentleness is strength under control—a quiet spirit that responds in grace, not retaliation.
b. Longsuffering and Bearing with One Another
We are not called to ideal churches or ideal people. Real community requires patience. Wrongdoing, disappointments, and misunderstandings will occur—but longsuffering endures without retaliation, and love covers a multitude of sins.
Chrysostom described longsuffering as “the spirit that has the power to take revenge, but never does.”
“...bearing with one another in love” speaks of a gracious tolerance rooted in Christ-like love, not in apathy or indifference.
c. Endeavoring to Keep the Unity of the Spirit in the Bond of Peace
This unity is not man-made—it is Spirit-created. We are called not to invent unity but to preserve it.
“Endeavoring” implies effort, intentionality, and urgency.
This is spiritual unity, not necessarily denominational or organizational uniformity. It is seen in the authentic fellowship that transcends race, background, class, and nation.
Paul's emphasis is on the bond of peace—a strong cord that ties believers together. When peace is broken, unity unravels.
d. What Unity Is Not
Charles Spurgeon warned against false notions of unity. Consider what Paul does not say:
He does not command, “endeavor to keep the unity of evil, superstition, or tyranny.”
He does not say, “endeavor to maintain uniformity or centralized ecclesiastical systems.”
In fact, forced structural unity—such as massive denominational mergers—often hinders genuine spiritual unity. Spurgeon cautioned:
“The complete fusion of all Churches into one ecclesiastical corporation would inevitably produce another form of Popery... Huge spiritual corporations are, as a whole, the strongholds of tyranny and the refuges of abuse.”
Sometimes, divisions are necessary to preserve truth (cf. Romans 16:17).
e. True Unity Is Found in Christ
This spiritual unity is rooted in shared life in Christ. Believers are one body, with one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father of all (see Ephesians 4:4–6, covered next).
F.F. Bruce noted:
“Fellowship among Jews and Gentiles was no mere enrollment; it was a union in Christ.”
Spurgeon concluded:
“We want unity in the truth of God through the Spirit of God... Divisions in churches never begin with those full of love to the Savior.”
The Description and Design of Church Unity
Ephesians 4:4–6 — The Theological Unity of the Body
"There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all."
— Ephesians 4:4–6, NKJV
Paul lays out seven unifying spiritual realities that all believers share, regardless of ethnicity, culture, background, or denomination. This is the essence of true spiritual unity, rooted not in human organization, but in shared spiritual life through Christ.
a. One Body
This refers to the universal Church, the body of Christ composed of all true believers. As Paul writes elsewhere:
“For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another.”
— Romans 12:4–5, NKJV
There is not a Jewish body and a Gentile body; there is one body of believers (see Ephesians 2:14–16).
b. One Spirit
There is only one Holy Spirit who indwells every true believer.
“For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.”
— 1 Corinthians 12:13, NKJV
The Spirit unifies and energizes the body.
c. One Hope of Your Calling
All believers share the same future hope—the blessed hope of eternal life and the return of Jesus Christ.
“Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”
— Titus 2:13, NKJV
This hope is not wishful thinking; it is an anchored promise rooted in God's faithfulness.
d. One Lord
There is only one Lord—Jesus Christ.
“Yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.”
— 1 Corinthians 8:6, NKJV
Christ is the Head of the body and the only Savior.
e. One Faith
This speaks not of subjective belief but of the objective body of truth we believe—the gospel itself.
“Contend earnestly for the faith which was once for all delivered to the saints.”
— Jude 3, NKJV
This faith includes doctrines such as the deity of Christ, justification by faith, and salvation by grace.
f. One Baptism
This refers to water baptism, the visible expression of a believer’s identification with Christ’s death, burial, and resurrection. Though Spirit baptism happens at salvation (1 Corinthians 12:13), Paul emphasizes here the public ordinance that visibly demonstrates inclusion in the body.
This is not advocating a denial of the Spirit’s baptism (as seen in Matthew 3:11, Acts 1:5, Acts 11:16), but Paul’s focus is the unifying symbol of the visible church—not multiple baptisms for Jews and Gentiles.
g. One God and Father of All
This is the theological climax. There is one God the Father, who is:
Above all — sovereign, transcendent.
Through all — omnipresent, sustaining all creation.
In you all — personally indwelling believers by His Spirit.
The oneness of the Godhead is the foundation for the oneness of the Church. This is not organizational unity but organic unity in the Spirit.
B. The Means of Unity — Christ’s Distribution of Spiritual Gifts
Ephesians 4:7–10 — The Victory and Generosity of the Ascended Christ
"But to each one of us grace was given according to the measure of Christ’s gift. Therefore He says:
‘When He ascended on high,
He led captivity captive,
And gave gifts to men.’
(Now this, ‘He ascended’—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.)"
— Ephesians 4:7–10, NKJV
a. Grace Given According to Christ’s Gift (v. 7)
Unlike the shared blessings of verses 4–6, this speaks of the individual diversity of spiritual gifts. Christ, as the sovereign Head of the Church, gives different graces to different members.
“To each one of us” emphasizes that every believer is gifted for service.
These gifts are grace-based—not earned, not merited, and not self-selected. They are measured and distributed by Christ Himself.
b. He Ascended... and Gave Gifts (v. 8)
Paul loosely quotes Psalm 68:18, portraying Christ as a triumphant warrior returning from battle, leading a victory parade, and distributing the spoils.
“Led captivity captive” means He took those who were bound—whether saints in Sheol awaiting redemption or defeated spiritual enemies—and triumphed over them.
He gave gifts to men — these gifts include spiritual abilities and offices (detailed in verses 11–12), which equip the Church for ministry and maturity.
c. Understanding His Descent and Ascent (vv. 9–10)
Paul interprets Psalm 68 typologically. Christ’s ascent implies a prior descent.
i. What does “descended into the lower parts of the earth” mean?
Some believe it refers to Jesus’ burial—His descent into the grave.
Others hold that it refers to His descent into Hades, where He proclaimed victory to spirits in prison (1 Peter 3:19; Luke 4:18–19; Isaiah 61:1–2).
Regardless, Paul’s point is clear: the One who descended is the same One who ascended, and this shows His universal Lordship.
d. That He Might Fill All Things (v. 10)
Christ’s exaltation is not passive. He ascended to actively fill all things—to rule, bless, and administer all aspects of His Church and creation.
This echoes Colossians 1:18:
“And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.”
— Colossians 1:18, NKJV
This section forms the doctrinal bridge between the theological unity of the Church and the practical ministry of the Church. Unity is not achieved by uniformity or hierarchy, but through the victorious Christ distributing gifts to His people for edification and service.
Equipping the Body of Christ
Ephesians 4:11–12 — The Offices of Spiritual Leadership and Their Purpose
"And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,"
— Ephesians 4:11–12, NKJV
a. “He Himself gave”
Jesus Christ is the One who personally established and ordained these offices within the Church. This underscores that spiritual leadership is not self-appointed or man-made, but Divinely instituted. These roles are not optional or cultural; they are Christ’s provision for His body.
The Head of the Church (see Ephesians 1:22) has distributed these gifts intentionally and specifically, and any legitimate authority in the church must be under the Lordship of Christ.
b. The Four Ministry Offices
Paul lists four distinct ministry roles—not five. The Greek syntax makes clear that “pastors and teachers” is one combined office (i.e., "pastor-teacher").
i. Apostles
These were special ambassadors of Christ, chosen and sent out directly by Him. The foundational apostles (e.g., the Twelve and Paul) were used to establish doctrine and write the New Testament.
“Having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,”
— Ephesians 2:20, NKJV
Modern-day missionaries or church planters may function in an apostolic-like role, but no one today has the same authority or function as the original apostles.
ii. Prophets
Prophets were used by God to speak forth His Word. While this sometimes involved foretelling, more often it involved forth-telling—declaring truth in power and relevance.
Prophets today are not authoritative mouthpieces of new revelation, but may be used to exhort or convict, always in submission to Scripture and local church leadership.
“Let two or three prophets speak, and let the others judge.”
— 1 Corinthians 14:29, NKJV
iii. Evangelists
Evangelists are gifted to proclaim the gospel effectively, especially to the lost. They may function within or outside a local church, often stirring revival or outreach.
“Do the work of an evangelist, fulfill your ministry.”
— 2 Timothy 4:5, NKJV
iv. Pastor-Teachers
The Greek construction joins these two roles. The pastor (poimēn) is a shepherd, and teacher (didaskalos) refers to one who feeds through the Word. Together, this refers to the teaching shepherd—the primary spiritual leader in the local church.
“And I will give you shepherds according to My heart, who will feed you with knowledge and understanding.”
— Jeremiah 3:15, NKJV
These leaders are Christ’s gift to His Church and are called, not hired. While churches today may seek to “create” these offices, it is Christ alone—through the Spirit—who gives them as He wills (see 1 Corinthians 12:11).
c. Purpose: Equipping the Saints for Ministry
These four offices were not given so that ministry would be done by professionals while the rest spectate, but to train and equip every believer to serve.
The word “equipping” (Greek katartismos) was used for mending nets or setting bones—restoring, strengthening, and preparing for action.
“For the equipping of the saints for the work of ministry, for the edifying of the body of Christ.”
— Ephesians 4:12, NKJV
This verse presents a clear biblical job description for church leadership:
Equip the saints (train and restore them);
So that the saints do the work of ministry (not just the leaders);
Resulting in the edification (building up) of the body of Christ.
As one writer noted:
“The Church is not a cruise ship with passengers lounging. It is a warship with every member at their station.”
Ephesians 4:13–16 — The Goal of Spiritual Maturity and Growth
"Till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ;"
— Ephesians 4:13, NKJV
a. Unity of the Faith and Knowledge of the Son of God
The ultimate aim of equipping and leadership is that the Church becomes unified in faith and deep in its knowledge of Christ.
This is spiritual unity, not denominational or structural. It is unity around sound doctrine and shared devotion.
The goal is not that we all have identical spiritual gifts, but that we all have a shared faith and personal intimacy with Jesus.
b. To a Perfect Man — Maturity in Christ
This maturity is defined as growing into Christ, not merely growing in activities or numbers.
“To the measure of the stature of the fullness of Christ” means Christ is the standard of maturity—not a pastor, tradition, or trend.
“That we should no longer be children, tossed to and fro and carried about with every wind of doctrine...”
— Ephesians 4:14, NKJV
Children are vulnerable, impressionable, and unstable—this is the spiritual condition of many believers today, being swayed by every new fad or false teacher.
The term “tossed to and fro” is the same used for the raging sea in Luke 8:24. Emotionalism, movement, and spiritual novelty are no substitute for doctrinal stability.
Deceivers use craftiness, trickery, and false doctrines—much like crooked gamblers who use loaded dice (cf. Clarke). The antidote is mature saints who can spot error and stand firm.
c. Speaking the Truth in Love
“But, speaking the truth in love, may grow up in all things into Him who is the head—Christ.”
— Ephesians 4:15, NKJV
This describes both how leaders correct error and how believers interact with one another: truth without love is brutal; love without truth is compromise. Spiritual maturity requires both.
d. Growing Up into Christ
We are not called to grow away from Christ, but into Him—becoming more like Him, more connected to Him, more dependent on Him.
“From whom the whole body, joined and knit together by what every joint supplies...”
— Ephesians 4:16, NKJVThis is the vision of a living, functioning body—every member supplying something, every part contributing.
It is a coordinated effort, where “every part does its share,” resulting in the body growing in size, strength, and love.
e. The Church is a Body, Not a Bus or a Pyramid
The church is not a pyramid with one leader at the top.
It is not a bus with passive passengers being driven by the pastor.
It is a living body, with Christ as the Head, and every part vital to the whole.
“A church united only in cold tradition is like the frost-bound earth: frozen together, not alive.” – Spurgeon
Summary Application:
Christ has gifted His Church with leaders—not to perform ministry for the saints, but to equip the saints to be ministers. When every believer serves faithfully, the Church matures, stabilizes, and grows into the image of Christ. This is how God builds His Church—not through programs or platforms, but through spiritually gifted people functioning together in love.
C. Putting Off the Old Man, Putting On the New Man
1. The Character of the Old Man
“This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.”
— Ephesians 4:17–19, NKJV
a. “This I say, therefore”
Paul builds on everything stated thus far in Ephesians. From the spiritual blessings in Christ (Ephesians 1–3) to the call for unity and maturity (Ephesians 4:1–16), the believer must now live differently. The Church is not just called to believe differently than the world—it is called to walk differently.
The Christian walk is not merely separated from sin but is separated unto God. The contrast is no longer theoretical—it becomes deeply practical.
b. “You should no longer walk as the rest of the Gentiles walk”
Paul draws a clear moral line between the believer and the world. The Gentiles (used here to describe the unregenerate nations) walk in futility—that is, empty, vain, purposeless thinking.
This doesn’t deny that unbelievers may possess academic brilliance or achieve cultural accomplishments. Rather, it highlights that apart from God, even the best human reasoning leads to vanity, not wisdom.
“The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.”
— Proverbs 9:10, NKJVAs Vaughan puts it, “Their minds are not empty of content—but filled with content that leads to nothing.”
c. “Being alienated from the life of God… because of the blindness of their heart”
The core issue is spiritual separation from God. Alienation from God is both the cause and consequence of the darkened understanding.
The term “blindness” can also be translated “hardness”—a medical term for the hard callus that forms over broken bones. Hardened hearts become insensitive to spiritual truth.
“But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ.”
— 2 Corinthians 3:14, NKJV
d. “Being past feeling… have given themselves over to lewdness”
“Past feeling” describes someone who is morally numb, like nerve endings burned beyond function. Sin no longer stings their conscience.
The word “lewdness” (aselgeia) refers to shameless immorality—brazen, public sin with no care for how it affects others or offends God.
“The bad man usually hides his sin. But the man filled with aselgeia doesn’t care how offensive it is—so long as he can gratify his flesh.” — Barclay
“Uncleanness” speaks of all types of impurity, especially sexual sin, while “greediness” adds the idea of insatiable desire—never satisfied.
This is the trajectory of a seared conscience: from blindness to numbness to bondage. This is the spiritual state of the old man.
2. Putting On the New Man
“But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.”
— Ephesians 4:20–24, NKJV
a. “But you have not so learned Christ…”
The Gospel is not just a system of beliefs—it is a person, Jesus Christ. Paul doesn’t say, “you have not so learned about Christ,” but “you have not so learned Christ.”
This is relational knowledge, not just academic.
“And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”
— John 17:3, NKJV
“If you want to know Christ, live with Him. Let Him speak to you and walk with you daily.” — Spurgeon
b. “Put off… the old man… be renewed… put on the new man”
This threefold command reflects a decisive break with the past:
“Put off” the old man — the unregenerate lifestyle and thinking.
“Be renewed” in the spirit of your mind — transformation begins with how we think.
“Put on” the new man — live out your identity in Christ.
This language echoes changing garments: the old man is like soiled clothes; the new man is a fresh, clean garment, suited for a new identity.
“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
— 2 Corinthians 5:17, NKJVThink of a prisoner who has been set free but still wears his prison uniform. He needs not only new clothes, but a new mindset.
The renewal of the mind is central.
“And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”
— Romans 12:2, NKJV
c. “The new man… created according to God”
This new man is not self-improved but God-created, in the likeness of Christ.
Created “in true righteousness and holiness” — not counterfeit virtue, but Spirit-wrought righteousness.
It is a restoration of the image of God lost in Adam, now instinctively aligned with God’s will and nature.
This is what the Christian life is: not modifying the old man, but putting him to death, and daily walking in the power of the new man.
Application
The believer must decisively reject the mindset, morality, and motives of the old life and embrace the Spirit-led transformation of the new life in Christ.
We don’t wait to feel like the new man—we obey in faith and let feelings follow.
The Church must resist the temptation to appear “not so different” from the world. Our distinctiveness is not a weakness but a witness.
3. The Conduct of the New Man
Ephesians 4:25–32 (NKJV)
“Therefore, putting away lying, ‘Let each one of you speak truth with his neighbor,’ for we are members of one another. ‘Be angry, and do not sin’: do not let the sun go down on your wrath, nor give place to the devil. Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you.”
a. “Putting away lying”
The new man is characterized by truthfulness. Lying and deception are traits of the old nature and of Satan himself, who is called the “father of lies” (John 8:44).
Paul quotes Zechariah 8:16: “Let each one of you speak truth with his neighbor.” Truth is not just a moral obligation—it is a necessity because “we are members of one another.” The body cannot function in health if its members lie to one another.
Just as a body suffers when one part withholds or distorts the truth (e.g., touching fire but not reporting pain to the brain), the church suffers when believers conceal or distort the truth.
b. “Be angry, and do not sin”
This command acknowledges that not all anger is sinful. There is righteous anger—grieving over sin, injustice, or unrighteousness. But the line between righteous indignation and sinful rage is thin.
Paul adds: “Do not let the sun go down on your wrath.” Anger must be resolved quickly. Unresolved anger festers into bitterness and division.
“Nor give place to the devil.” Satan looks for a foothold—bitterness, pride, hurt feelings—to gain influence in the body of Christ. Harboring anger invites the enemy into the fellowship.
c. “Let him who stole steal no longer”
The transformation of the new man touches even the most basic patterns of life.
The thief is not only to stop stealing but to labor, engaging in honest work—“working with his hands what is good.”
The motive shifts: not just self-sufficiency, but generosity. “That he may have something to give him who has need.” The purpose of work is not merely to get but to give.
True biblical transformation doesn’t just stop sin—it replaces it with godly virtue.
d. “Let no corrupt word proceed out of your mouth”
The tongue is a key indicator of heart transformation. The old man uses his mouth to slander, gossip, or speak filth. The new man uses his words to edify.
“Corrupt” (Greek: sapros) means rotten, worthless, putrid. This includes profanity, crude humor, gossip, or destructive criticism.
Instead, we are to speak “what is good for necessary edification, that it may impart grace to the hearers.”
The Christian should be known for speech that builds up, not tears down. Grace is extended through our words when our hearts are aligned with God’s Spirit.
e. “Do not grieve the Holy Spirit of God”
This is one of the most solemn warnings in this chapter.
The Holy Spirit is not a force but a Person—He can be grieved. This reveals the intimate presence of the Spirit in our daily lives.
Grieving the Spirit is possible through bitterness, lying, corrupt speech, unforgiveness, and spiritual indifference.
“By whom you were sealed for the day of redemption.” The Spirit’s presence is the seal—God’s pledge of ownership and preservation until final glorification (see Ephesians 1:13–14).
When we sin, we do not just break a rule—we break the heart of the One who lives within us.
f. “Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you”
This is a sweeping call for emotional and relational purity. These sins destroy relationships and churches.
Bitterness is deep-seated resentment that refuses reconciliation.
Wrath is explosive rage; anger is smoldering hostility.
Clamor is loud quarreling; evil speaking refers to slander or verbal abuse.
Malice is the general intent to harm or destroy.
These are not just personality traits—they are sins that must be “put away” (Greek: airo, meaning to lift and carry away).
g. “Be kind to one another, tenderhearted, forgiving one another”
This is not emotional sentimentalism—it is a Christ-centered ethic of how we treat others.
Kindness (Greek: chrestos) is active benevolence, not just passive pleasantness.
Tenderhearted means compassionate—deeply moved by others’ needs.
Forgiving (Greek: charizomai) means to extend grace freely.
This command is not optional—it is grounded in the character and work of Christ.
h. “Just as God in Christ forgave you”
This is the heart of the entire section. The believer’s conduct is rooted in what God has already done for him.
We are not commanded to forgive in hopes of being forgiven—we forgive because we are forgiven.
Colossians 3:13 (NKJV):
“Even as Christ forgave you, so you also must do.”
i. God’s forgiveness: A Model for Ours
God holds back His anger, even though we provoke Him.
God seeks reconciliation before we even desire it.
God forgives knowing we will fail again.
God’s forgiveness brings adoption, restoration, and honor.
God bears the penalty of our sin, though He is innocent.
God invites us into partnership, even after our failures.
“God for Christ’s sake hath forgiven thee.” — Spurgeon
Let this become personal: “God, for Christ’s sake, has forgiven me.”
If we grasp this, how can we withhold forgiveness from anyone else?
