Text -- Ephesians 4:1-28 (NET)

Live in Unity

4:1 I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, 4:2 with all humility and gentleness, with patience, bearing with one another in love, 4:3 making every effort to keep the unity of the Spirit in the bond of peace. 4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling, 4:5 one Lord, one faith, one baptism, 4:6 one God and Father of all, who is over all and through all and in all. 4:7 But to each one of us grace was given according to the measure of the gift of Christ. 4:8 Therefore it says, “When he ascended on high he captured captives; he gave gifts to men.” 4:9 Now what is the meaning of “he ascended,” except that he also descended to the lower regions, namely, the earth? 4:10 He, the very one who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, 4:12 to equip the saints for the work of ministry, that is, to build up the body of Christ, 4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God– a mature person, attaining to the measure of Christ’s full stature. 4:14 So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 4:15 But practicing the truth in love, we will in all things grow up into Christ, who is the head. 4:16 From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body grows in love.

Live in Holiness

4:17 So I say this, and insist in the Lord, that you no longer live as the Gentiles do, in the futility of their thinking. 4:18 They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. 4:19 Because they are callous, they have given themselves over to indecency for the practice of every kind of impurity with greediness. 4:20 But you did not learn about Christ like this, 4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus. 4:22 You were taught with reference to your former way of life to lay aside the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image– in righteousness and holiness that comes from truth. 4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, for we are members of one another. 4:26 Be angry and do not sin; do not let the sun go down on the cause of your anger. 4:27 Do not give the devil an opportunity. 4:28 The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 4:1

Wherewith ye were called ( hēs eklēthēte ).

Attraction of the relative hēs to the genitive of the antecedent klēseōs (calling) from the cognate accusative hēn with eklēthēte (first aorist passive indicative of kaleō , to call. For the list of virtues here see note on Col 3:12. To anechomenoi allēlōn (Col 3:13) Paul here adds "in love"(en agapēi ), singled out in Col 3:14.

Robertson: Eph 4:3

The unity ( tēn henotēta ).

Late and rare word (from heis , one), in Aristotle and Plutarch, though in N.T. only here and Eph 4:13.

Robertson: Eph 4:3

In the bond of peace ( en tōi sundesmōi tēs eirēnēs ).

In Col 3:14 agapē (love) is the sundesmos (bond). But there is no peace without love (Eph 4:2).

Robertson: Eph 4:4

One body ( hen sōma ).

One mystical body of Christ (the spiritual church or kingdom, cf. Eph 1:23; Eph 2:16).

Robertson: Eph 4:4

One Spirit ( hen pneuma ).

One Holy Spirit, grammatical neuter gender (not to be referred to by "it,"but by "he").

Robertson: Eph 4:4

In one hope ( en miāi elpidi ).

The same hope as a result of their calling for both Jew and Greek as shown in chapter 2.

Robertson: Eph 4:5

One Lord ( heis Kurios ).

The Lord Jesus Christ and he alone (no series of aeons).

Robertson: Eph 4:5

One faith ( mia pistis ).

One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved.

Robertson: Eph 4:5

One baptism ( hen baptisma ).

The result of baptizing (baptisma ), while baptismos is the act. Only in the N.T. (baptismos in Josephus) and ecclesiastical writers naturally. See note on Mar 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance.

Robertson: Eph 4:6

One God and Father of all ( heis theos kai patēr pantōn ).

Not a separate God for each nation or religion. One God for all men. See here the Trinity again (Father, Jesus, Holy Spirit).

Robertson: Eph 4:6

Who is over all ( ho epi pantōn )

, and through all (kai dia pantōn ), and in all (kai en pāsin ). Thus by three prepositions (epi , dia , en ) Paul has endeavoured to express the universal sweep and power of God in men’ s lives. The pronouns (pantōn , pantōn , pāsin ) can be all masculine, all neuter, or part one or the other. The last "in all"is certainly masculine and probably all are.

Robertson: Eph 4:7

According to the measure of the gifts of Christ ( kata to metron tēs dōreas tou Christou ).

Each gets the gift that Christ has to bestow for his special case. See note on 1Co 12:4.; Rom 12:4-6.

Robertson: Eph 4:8

Wherefore he saith ( dio legei ).

As a confirmation of what Paul has said. No subject is expressed in the Greek and commentators argue whether it should be ho theos (God) or hē graphē (Scripture). But it comes to God after all. See note on Act 2:17. The quotation is from Psa 68:18, a Messianic Psalm of victory which Paul adapts and interprets for Christ’ s triumph over death.

Robertson: Eph 4:8

He led captivity captive ( ēichmalōteusen aichmalōsian ).

Cognate accusative of aichmalōsian , late word, in N.T. only here and Rev 13:10. The verb also (aichmalōteuō ) is from the old word aichmalōtos , captive in war (in N.T. only in Luk 4:18), in lxx and only here in N.T.

Robertson: Eph 4:9

Now this ( to de ).

Paul picks out the verb anabas (second aorist active participle of anabainō , to go up), changes its form to anebē (second aorist indicative), and points the article (to ) at it. Then he concludes that it implied a previous katabas (coming down).

Robertson: Eph 4:9

Into the lower parts of the earth ( eis ta katōtera tēs gēs ).

If the anabas is the Ascension of Christ, then the katabas would be the Descent (Incarnation) to earth and tēs gēs would be the genitive of apposition. What follows in Eph 4:10 argues for this view. Otherwise one must think of the death of Christ (the descent into Hades of Act 2:31).

Robertson: Eph 4:10

Is the same also ( autos estin ).

Rather, "the one who came down (ho katabas , the Incarnation) is himself also the one who ascended (ho anabas , the Ascension)."

Robertson: Eph 4:10

Far above ( huperanō ).

See note on Eph 1:21.

Robertson: Eph 4:10

All the heavens ( pantōn tōn ouranōn ).

Ablative case after huperanō . For the plural used of Christ’ s ascent see note on Heb 4:14 and note on Heb 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2Co 12:2 or the seven heavens idea one does not know.

Robertson: Eph 4:10

That he might fill all things ( hina plērōsēi ta panta ).

This purpose we can understand, the supremacy of Christ (Col 2:9.).

Robertson: Eph 4:11

And he gave ( kai autos edōken ).

First aorist active indicative of didōmi . In 1Co 12:28 Paul uses etheto (more common verb, appointed), but here repeats edōken from the quotation in Eph 4:8. There are four groups (tous men , tous de three times, as the direct object of edōken ). The titles are in the predicate accusative (apostolous , prophētas ,poimenas kai didaskalous ). Each of these words occurs in 1Co 12:28 (which see note for discussion) except poimenas (shepherds). This word poimēn is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (Joh 10:11) and called himself the Good Shepherd. In Heb 13:20 Christ is the Great Shepherd (cf. 1Pe 2:25). Only here are preachers termed shepherds (Latin pastores ) in the N.T. But the verb poimainō , to shepherd, is employed by Jesus to Peter (Joh 21:16), by Peter to other ministers (1Pe 5:2), by Paul to the elders (bishops) of Ephesus (Act 20:28). Here Paul groups "shepherds and teachers"together. All these gifts can be found in one man, though not always. Some have only one.

Robertson: Eph 4:12

For the perfecting ( pros ton katartismon ).

Late and rare word (in Galen in medical sense, in papyri for house-furnishing), only here in N.T., though katartisis in 2Co 13:9, both from katartizō , to mend (Mat 4:21; Gal 6:1). "For the mending (repair) of the saints."

Robertson: Eph 4:12

Unto the building up ( eis oikodomēn ).

See note on Eph 2:21. This is the ultimate goal in all these varied gifts, "building up."

Robertson: Eph 4:13

Till we all attain ( mechri katantēsōmen hoi pantes ).

Temporal clause with purpose idea with mechri and the first aorist active subjunctive of katantaō , late verb, to come down to the goal (Phi 3:11). "The whole"including every individual. Hence the need of so many gifts.

Robertson: Eph 4:13

Unto the unity of the faith ( eis tēn henotēta tēs pisteōs ).

"Unto oneness of faith"(of trust) in Christ (Eph 4:3) which the Gnostics were disturbing.

Robertson: Eph 4:13

And of the knowledge of the Son of God ( kai tēs epignōseōs tou huiou tou theou ).

Three genitives in a chain dependent also on tēn henotēta , "the oneness of full (epi̇ ) knowledge of the Son of God,"in opposition to the Gnostic vagaries.

Robertson: Eph 4:13

Unto a full-grown man ( eis andra teleion ).

Same figure as in Eph 2:15 and teleios in sense of adult as opposed to nēpioi (infants) in Eph 4:14.

Robertson: Eph 4:13

Unto the measure of the stature ( eis metron hēlikias ).

So apparently hēlikia here as in Luk 2:52, not age (Joh 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ"(tou plērōmatos tou Christou ), like "the fulness of God"in Eph 3:19. And yet some actually profess to be "perfect"with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

Robertson: Eph 4:14

That we may be no longer children ( hina mēketi ōmen nēpioi ).

Negative final clause with present subjunctive. Some Christians are quite content to remain "babes"in Christ and never cut their eye-teeth (Heb 5:11-14), the victims of every charlatan who comes along.

Robertson: Eph 4:14

Tossed to and fro ( kludōnizomenoi ).

Present passive participle of kludōnizomai , late verb from kludōn (wave, Jam 1:6), to be agitated by the waves, in lxx, only here in N.T. One example in Vettius Valens.

Robertson: Eph 4:14

Carried about ( peripheromenoi ).

Present passive participle of peripherō , old verb, to carry round, whirled round "by every wind (anemōi , instrumental case) of teaching."In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls.

Robertson: Eph 4:14

By the sleight ( en tēi kubiāi ).

"In the deceit,""in the throw of the dice"(kubia , from kubos , cube), sometimes cheating.

Robertson: Eph 4:14

In craftiness ( en panourgiāi ).

Old word from panourgos (pan , ergon , any deed, every deed), cleverness, trickiness.

Robertson: Eph 4:14

After the wiles of error ( pros tēn methodian tēs planēs ).

Methodia is from methodeuō (meta , hodos ) to follow after or up, to practise deceit, and occurs nowhere else (Eph 4:13; Eph 6:11) save in late papyri in the sense of method. The word planēs (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.

Robertson: Eph 4:15

In love ( en agapēi ).

If truth were always spoken only in love!

Robertson: Eph 4:15

May grow into him ( auxēsōmen eis auton ).

Supply hina and then note the final use of the first aorist active subjunctive. It is the metaphor of Eph 4:13 (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.

Robertson: Eph 4:16

From which ( ex hou ).

Out of which as the source of energy and direction.

Robertson: Eph 4:16

Fitly framed ( sunarmologoumenon ).

See note on Eph 2:21 for this verb.

Robertson: Eph 4:16

Through that which every joint supplieth ( dia pasēs haphēs tēs epichorēgias ).

Literally, "through every joint of the supply."See note on Col 2:19 for haphē and Phi 1:19 for the late word epichorēgia (only two examples in N.T.) from epichorēgeō , to supply (Col 2:19).

Robertson: Eph 4:16

In due measure ( en metrōi ).

Just "in measure"in the Greek, but the assumption is that each part of the body functions properly in its own sphere.

Robertson: Eph 4:16

Unto the building up of itself ( eis oikodomēn heautou ).

Modern knowledge of cell life in the human body greatly strengthens the force of Paul’ s metaphor. This is the way the body grows by cooperation under the control of the head and all "in love"(en agapēi ).

Robertson: Eph 4:17

That ye no longer walk ( mēketi humas peripatein ).

Infinitive (present active) in indirect command (not indirect assertion) with accusative humas of general reference.

Robertson: Eph 4:17

In vanity of their mind ( en mataiotēti tou noos autōn ).

"In emptiness (from mataios , late and rare word. See note on Rom 8:20) of their intellect (noos , late form for earlier genitive nou , from nous ).

Robertson: Eph 4:18

Being darkened ( eskotōmenoi ontes ).

Periphrastic perfect passive participle of skotoō , old verb from skotos (darkness), in N.T. only here and Rev 9:2; Rev 16:10.

Robertson: Eph 4:18

In their understanding ( tēi dianoiāi ).

Locative case. Probably dianoia (dia , nous ) includes the emotions as well as the intellect (nous ). It is possible to take ontes with apēllotriōmenoi (see note on Eph 2:12) which would then be periphrastic (instead of eskotōmenoi ) perfect passive participle.

Robertson: Eph 4:18

From the life of God ( tēs zōēs tou theou ).

Ablative case zōēs after apēllotriōmenoi (Eph 2:12).

Robertson: Eph 4:18

Because of the ignorance ( dia tēn agnoian ).

Old word from agnoeō , not to know. Rare in N.T. See note on Act 3:17.

Robertson: Eph 4:18

Hardening ( pōrōsin ).

Late medical term (Hippocrates) for callous hardening. Only other N.T. examples are Mar 3:5; Rom 11:25.

Robertson: Eph 4:19

Being past feeling ( apēlgēkotes ).

Perfect active participle of apalgeō , old word to cease to feel pain, only here in N.T.

Robertson: Eph 4:19

To lasciviousness ( tēi aselgeiāi ).

Unbridled lust as in 2Co 12:21; Gal 5:19.

Robertson: Eph 4:19

To work all uncleanness ( eis ergasian akatharsias pasēs ).

Perhaps prostitution, "for a trading (or work) in all uncleanness."Certainly Corinth and Ephesus could qualify for this charge.

Robertson: Eph 4:19

With greediness ( en pleonexiāi ).

From pleonektēs , one who always wants more whether money or sexual indulgence as here. The two vices are often connected in the N.T.

Robertson: Eph 4:20

But ye did not so learn Christ ( Humeis de ouch houtōs emathete ton Christon ).

In sharp contrast to pagan life (houtōs ). Second aorist active indicative of manthanō .

Robertson: Eph 4:21

If so be that ( ei ge ).

"If indeed."Condition of first class with aorist indicatives here, assumed to be true (ēkousate kai edidachthēte ).

Robertson: Eph 4:21

Even as truth is in Jesus ( kathōs estin alētheia en tōi Iēsou ).

It is not clear what Paul’ s precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (Eph 4:20) and Jesus (Eph 4:21). At any rate he flatly affirms that there is "truth in Jesus"which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow (apothesthai , ananeousthai de , kai endusasthai ).

Robertson: Eph 4:22

That ye put away ( apothesthai ).

Second aorist middle infinitive of apotithēmi with the metaphor of putting off clothing or habits as apothesthe in Col 3:8 (which see) with the same addition of "the old man"(ton palaion anthrōpon ) as in Col 3:9. For anastrophēn (manner of life) see note on Gal 1:13.

Robertson: Eph 4:22

Which waxeth corrupt ( ton phtheiromenon ).

Either present middle or passive participle of phtheirō , but it is a process of corruption (worse and worse).

Robertson: Eph 4:23

That ye be renewed ( ananeousthai ).

Present passive infinitive (epexegetical, like apothesthai , of alētheia en tōi Iēsou ) and to be compared with anakainoumenon in Col 3:10. It is an old verb, ananeoō , to make new (young) again; though only here in N.T.

Robertson: Eph 4:23

The spirit ( tōi pneumati ).

Not the Holy Spirit, but the human spirit.

Robertson: Eph 4:24

Put on ( endusasthai ).

First aorist middle infinitive of enduō (̇nō ), for which see note on Col 3:10.

Robertson: Eph 4:24

The new man ( ton kainon anthrōpon ).

"The brand-new (see note on Eph 2:15) man,"though ton neon in Col 3:10.

Robertson: Eph 4:24

After God ( kata theon ).

After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Rom 8:29).

Robertson: Eph 4:25

Wherefore ( dio ).

Because of putting off the old man, and putting on the new man.

Robertson: Eph 4:25

Putting away ( apothemenoi ).

Second aorist middle participle of apotithēmi (Eph 4:22).

Robertson: Eph 4:25

Lying ( pseudos )

, truth (alētheian ) in direct contrast.

Robertson: Eph 4:25

Each one ( hekastos ).

Partitive apposition with laleite . See Col 3:8 mē pseudesthe .

Robertson: Eph 4:26

Be ye angry and sin not ( orgizesthe kai mē hamartanete ).

Permissive imperative, not a command to be angry. Prohibition against sinning as the peril in anger. Quotation from Psa 4:4.

Robertson: Eph 4:26

Let not the sun go down upon your wrath ( ho hēlios mē epiduetō epi parorgismōi ).

Danger in settled mood of anger. Parorgismos (provocation), from parorgizō , to exasperate to anger, occurs only in lxx and here in N.T.

Robertson: Eph 4:27

Neither give place to the devil ( mēde didote topon tōi diabolōi ).

Present active imperative in prohibition, either stop doing it or do not have the habit. See note on Rom 12:19 for this idiom.

Robertson: Eph 4:28

Steal no more ( mēketi kleptetō ).

Clearly here, cease stealing (present active imperative with mēketi ).

Robertson: Eph 4:28

The thing that is good ( to agathon ).

"The good thing"opposed to his stealing and "with his hands"(tais chersin , instrumental case) that did the stealing. See note on 2Th 3:10. Even unemployment is no excuse for stealing.

Robertson: Eph 4:28

To give ( metadidonai ).

Present active infinitive of metadidōmi , to share with one.

Vincent: Eph 4:1

In the Lord

See on Phi 1:14.

Vincent: Eph 4:2

Lowiness - meekness

See on Mat 11:29; see on Mat 5:5.

Vincent: Eph 4:2

Long-suffering

See on Jam 5:7.

Vincent: Eph 4:2

Forbearing ( ἀνεχόμενοι )

See on Luk 9:41.

Vincent: Eph 4:3

Endeavoring ( σπουδάζοντες )

Not strong enough. Originally the verb means to make haste . So the kindred noun σπουδή haste , Mar 6:25; Luk 1:39. Hence diligence . Rev., here, giving diligence .

Vincent: Eph 4:3

To keep ( τηρεῖν )

See on reserved , 1Pe 1:4.

Vincent: Eph 4:3

Unity of the Spirit

Wrought by the Holy Spirit.

Vincent: Eph 4:3

Bond of peace

The bond which is peace. Compare Eph 2:14, our peace - made both one . Christ, our peace, is thus a bond of peace. Others, however, treat in the bond as parallel with in love of Eph 4:2, and cite Col 3:14, " love the bond of perfectness ."

Vincent: Eph 4:4

The connection with the preceding verses is as follows: I exhort you to unity , for you stand related to the Church , which is one body in Christ; to the one Spirit who informs it; to the one hope which your calling inspires; to the one Lord , Christ, in whom you believe with one common faith , and receive one common sign of that faith, baptism. Above all, to the one God and Father .

Body - Spirit

The body is the invisible Church, the mystical body of Christ: the Spirit, the Holy Spirit. Πνεῦμα spirit , is never used in the New Testament of temper or disposition .

Vincent: Eph 4:4

Even as

To the facts of one body and one Spirit corresponds the fact of their calling in one hope. Compare Col 3:15.

Vincent: Eph 4:4

In one hope of your calling ( ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν )

In , not by . Their calling took place in the one hope as its moral element or sphere, since they were called to fellowship with Christ who is the one object and the one inspirer of hope. Compare called in peace , 1Co 7:15; in sanctification , 1Th 4:7 (Rev.). Hope here is not the object but the principle of hope. The phrase hope of your calling signifies hope which is characteristic of God's call to salvation, and is engendered by it. See on Eph 1:18.

Vincent: Eph 4:5

Faith

The principle of faith; not that which is believed - the body of Christian doctrine, which does not promote unity. See on Act 6:7.

Vincent: Eph 4:5

Baptism

The external sign of faith, but of no significance without the Lord and the faith. Baptism is emphasized instead of the Eucharist, because the latter assumes and recognizes unity as an established fact; while faith and baptism precede that fact, and are essential to it. Baptism, moreover, is not administered to the Church as a body, but to individuals, and therefore emphasizes the exhortation to each member to be in vital union with the whole body.

Vincent: Eph 4:6

One God and Father

The fundamental ground of unity. Note the climax: One Church , one Christ , one God .

Vincent: Eph 4:6

Above all ( ἐπὶ πάντων )

Rev, over: as ruler.

Vincent: Eph 4:6

Through - in ( διὰ - ἐν )

Through , pervading: in , indwelling. Compare Eph 2:22; Eph 3:17.

Vincent: Eph 4:7

Every one ( ἑνὶ ἑκάστῳ )

Rev., each . From the Church as a whole, he passes to its individual members. In the general unity the individual is not overlooked, and unity is consistent with variety of gifts and offices.

Vincent: Eph 4:7

Grace ( ἡ χάρις )

The article, omitted by A.V., is important: the one grace of God, manifesting itself in the different gifts.

Vincent: Eph 4:8

Wherefore

Confirming by Scripture what has just been said.

Vincent: Eph 4:8

When He ascended, etc.

Quoted from Psa 68:19 (Sept. 67:18). The Hebrew reads: " Ascending to the height thou didst lead captive captivity, and received gifts in man." So Sept. Paul changes thou didst lead , didst receive , into he lead and he gave . The Psalm is Messianic, a hymn of victory in which God is praised for victory and deliverance. It is freely adapted by Paul, who regards its substance rather than its letter, and uses it as an expression of the divine triumph as fulfilled in Christ's victory over death and sin.

Vincent: Eph 4:8

Ascended

The ascent of Jehovah is realized in Christ's ascent into heaven.

Vincent: Eph 4:8

Captivity

Abstract for the body of captives . See on Luk 4:18. The captives are not the redeemed , but the enemies of Christ's kingdom , Satan, Sin, and Death. Compare on Col 2:15, and 2Co 2:14.

Vincent: Eph 4:8

Gave

In the Hebrew and Septuagint, received or took ; but with the sense received in order to distribute among men . Compare Gen 15:9, take for me: Gen 18:5, I will fetch for you: Exo 27:20, bring thee , i.e., take and present to thee: Act 2:33, " Having received of the Father, etc., He hath shed forth." Thus Paul interprets the received of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the Jehovah of this Old-Testament passage the Christ of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the results of His victory among His loyal subjects. These results are enumerated in Eph 4:11 sqq.

Vincent: Eph 4:9

Now that He ascended

Eph 4:9 and Eph 4:10 are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all, He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See Eph 1:23. Rev., properly, inserts this , thus giving the force of the article which calls attention to the fact of ascension alluded to in the quotation. " Now the or this 'He ascended." '

Vincent: Eph 4:9

What is it but

What does it imply?

Vincent: Eph 4:9

Descended first ( καὶ κατέβη )

His ascent implies a previous descent. A.V. reads first , following the Tex. Rec. πρῶτον . Rev., correctly, He also descended . Compare Joh 3:13.

Vincent: Eph 4:9

The lower parts of the earth ( τὰ κατώτερα μέρη τῆς γῆς )

The under world. The reference is to Christ's descent into Hades. Some give the words a comparative force, deeper than the earth .

Vincent: Eph 4:10

Fill all things

Compare Eph 1:23.

Vincent: Eph 4:11

The gifts specified.

He gave

He is emphatic. It is He that gave. Compare given in Eph 4:7.

Vincent: Eph 4:11

Apostles

Properly, as apostles, or to be apostles. Christ's ministers are gifts to His people. Compare 1Co 3:5, " ministers as the Lord gave ;" also 1Co 3:21, 1Co 3:22. The distinguishing features of an apostle were, a commission directly from Christ: being a witness of the resurrection: special inspiration: supreme authority: accrediting by miracles: unlimited commission to preach and to found churches.

Vincent: Eph 4:11

Prophets

Preachers and expounders under the immediate influence of the Spirit, and thus distinguished from teachers . 1Co 12:10.

Vincent: Eph 4:11

Evangelists

Traveling missionaries.

Vincent: Eph 4:11

Pastors and teachers

Pastors or shepherds . The verb ποιμαίνω to tend as a shepherd, is often used in this sense. See on 1Pe 5:2; see on Mat 2:6. The omission of the article from teachers seems to indicate that pastors and teachers are included under one class. The two belong together. No man is fit to be a pastor who cannot also teach, and the teacher needs the knowledge which pastoral experience gives.

Vincent: Eph 4:12

For the perfecting ( πρὸς τὸν καταρτισμὸν )

Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting , see on mending , Mat 4:21; see on perfected , Mat 21:16; see on Luk 6:40; see on 1Pe 5:10. Compare 1Co 1:10; Heb 13:21. The radical idea of adjustment is brought out in Eph 4:13.

Vincent: Eph 4:12

For the work of the ministry ( εἰς ἔργον διακονίας )

Rev., much better, unto the work of ministering . Εἰς unto , marks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building , for the perfecting , etc. The prevailing sense of διακονία ministry , in the New Testament, is spiritual service of an official character . See Act 1:25; Act 6:4; Act 20:24; Rom 11:13; 1Ti 1:12; 2Ti 4:5.

Vincent: Eph 4:12

Edifying ( οἰκοδομὴν )

Rev., building up . See on Act 20:32. Notice the combination of perfecting and building . Building defines the nature of the work of ministry, and perfecting comes through a process.

Vincent: Eph 4:13

Till ( μέχρι )

Specifying the time up to which this ministry and impartation of gifts are to last.

Vincent: Eph 4:13

Come ( καταντήσωμεν )

Arrive at, as a goal. See Act 16:1; Act 18:19; Act 25:13. Rev., attain .

Vincent: Eph 4:13

In the unity ( εἰς )

Rev., correctly, unto . Compare one faith , Eph 4:5.

Vincent: Eph 4:13

Knowledge ( τῆς ἐπιγνώσεως )

The full knowledge. Not identical with faith , since the article puts it as a distinct conception; but related to faith. Compare Phi 3:9, Phi 3:10; 1Jo 4:16. " Christians are not to be informed merely on different sections of truth and erring through defective information on other points, but they are to be characterized by the completeness and harmony of their ideas of the power, work, history, and glory of the Son of God" (Eadie).

Vincent: Eph 4:13

Of the Son of God

Belongs to both faith and knowledge. Faith in Him, knowledge of Him.

Vincent: Eph 4:13

Perfect ( τέλειον )

Rev., full grown . See on 1Co 2:6.

Vincent: Eph 4:13

Measure of the stature ( μέτρον ἡλικίας )

Defining perfect man . For stature , see on Luk 12:25. The word is rendered age , Joh 9:21, Joh 9:23; Heb 11:11. So here, by some, the age when the fullness of Christ is received . But fullness and grow up (Eph 4:15) suggest rather the idea of magnitude .

Vincent: Eph 4:13

Fullness of Christ

Which belongs to Christ and is imparted by Him. See Joh 1:16, and compare Eph 3:19.

Vincent: Eph 4:14

Children ( νήπιοι )

See on 1Co 2:6; see on 1Co 3:1. As to the connection, Eph 4:13 states the ultimate goal of christian training; Eph 4:14 that which is pursued with a view to the attainment of that goal. Eph 4:14 is subordinate to Eph 4:13, as is shown by the retention of the same figure, and is remotely dependent on Eph 4:11, Eph 4:12. The remote end, Eph 4:13, is placed before the more immediate one, as in Eph 4:12. See note.

Vincent: Eph 4:14

Tossed to and fro ( κλυδωνιζόμενοι )

Only here in the New Testament. See on wave , Jam 1:6. For Paul's use of nautical metaphors, see on Phi 1:23. Compare Plato: " Socrates . In a ship, if a man having the power to do what he likes, has no intelligence or skill in navigation, do you see what will happen to him and to his fellow-sailors? Alcibiades . Yes, I see that they will all perish" (" Alcibiades," i., 135).

Vincent: Eph 4:14

Wind of doctrine

Or of the teaching . The different teachings of philosophers or of religious quacks are represented as winds, blowing the unstable soul in every direction.

Vincent: Eph 4:14

Sleight ( κυβείᾳ )

Only here in the New Testament. From κύβος a cube or die . Lit., dice-playing .

Vincent: Eph 4:14

Cunning craftiness ( πανουργίᾳ )

See on Luk 20:23. The craft which gamblers use.

Vincent: Eph 4:14

Whereby they lie in wait to deceive ( πρὸς τὴν μεθοδείαν τῆς πλάνης )

Lit., tending to the system of error . Rev., after the wiles of error . Μεθοδεία means a deliberate planning or system . Of error includes the idea of deceit or delusion . See Mat 27:64; Rom 1:27; 2Pe 2:18; 2Pe 3:17; Jam 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified.

Vincent: Eph 4:15

Speaking the truth ( ἀληθεύοντες )

Only here and Gal 4:16. In classical Greek it means to be true , to arrive at truth , and to speak truth . Here the idea is rather that of being or walking in truth. Rev., in margin, dealing truly .

Vincent: Eph 4:15

In love

Some connect with grow up . The parallel construction, tossed and carried about in the sleight , in craftiness , speaking truth in love , favors the A.V. and Rev., as does the awkwardness of speaking truth standing alone. Moreover, Paul's habit is to subjoin, and not to prefix, his qualifying clauses.

Vincent: Eph 4:16

Fitly joined - compacted ( συναρμολογούμενον - συμβιβαζόμενον )

The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity . See on Act 9:22, and see on Col 2:2.

Vincent: Eph 4:16

By that which every joint supplieth ( διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας )

Lit., through every joint of the supply . For joint , see on Col 2:19; for supply , see on 2Pe 1:5. The supply specifies it as peculiarly Christ's. The phrase joint of the supply signifies joint whose office or purpose it is to supply . Construe with the two participles, as Col 2:19.

Vincent: Eph 4:16

According to the working

Construe with maketh increase .

Vincent: Eph 4:16

In the measure of every part

According as each part works in its own proper measure.

Vincent: Eph 4:16

Maketh

Notice the peculiar phrase; the whole body maketh increase of the body . It is a living organism, and its growth is produced by vital power within itself.

Vincent: Eph 4:16

In love

As the element in which the upbuilding takes place. Compare Eph 3:17-19.

Vincent: Eph 4:17

This - therefore

Referring to what follows. Therefore , resuming the exhortation of Eph 4:1-3.

Vincent: Eph 4:17

Testify

Solemnly declare. Compare Act 20:26; Gal 5:3.

Vincent: Eph 4:17

Other Gentiles

Omit other .

Vincent: Eph 4:17

Vanity of their mind ( ματαιότητι τοῦ νοὸς αὐτῶν )

For vanity see on Rom 1:21; see on Rom 8:20. For mind , see on Rom 7:23.

Vincent: Eph 4:18

Understanding ( διανοίᾳ )

See on Luk 1:51. The moral understanding.

Vincent: Eph 4:18

Life of God ( ζωῆς )

See on Joh 1:4. The life which God bestows; life in Christ. See 1Jo 5:11.

Vincent: Eph 4:18

Through the ignorance

The cause of the alienation. Not to be construed with darkened , since ignorance is the effect , and not the cause , of the darkness of the understanding.

Vincent: Eph 4:18

Which is in them ( τὴν οὖσαν ἐν αὐτοῖς )

The participle of the substantive verb expresses the deep-seated, indwelling character of the ignorance.

Vincent: Eph 4:18

Hardening ( πώρωσιν )

See on Mar 3:5. Dependent, like ignorance, on alienated . Arrange the whole clause thus:

The Gentiles walk in the vanity of their mind,

being darkened in their understanding,

being alienated from the life of God,

because of the ignorance that is in them,

because of the hardening of their heart.

Vincent: Eph 4:19

Who ( οἵτινες )

Explanatory and classifying: men of the class which.

Vincent: Eph 4:19

Being past feeling ( ἀπηλγηκοτες )

Only here in the New Testament. Lit, the verb means to cease from feeling pain . Hence to be apathetic .

Vincent: Eph 4:19

Have given themselves over ( παρέδωκαν )

See on Mat 4:12; see on Mat 11:27; see on Mat 26:2; see on Mar 4:29; see on Luk 1:2; see on 1Pe 2:23. The verb is frequently used of Christ giving Himself for the world. Rom 4:25; Gal 2:20; Eph 5:5, Eph 5:25. It indicates a complete surrender. Meyer says, " with frightful emphasis." Where men persistently give themselves up to evil, God gives them up to its power. See Rom 1:24.

Vincent: Eph 4:19

Lasciviousness ( ἀσελγείᾷ )

See on Mar 7:22.

Vincent: Eph 4:19

To work ( εἰς ἐργασίαν )

Lit., to a working . In Act 19:25, used of a trade . Not precisely in this sense here, yet with a shade of it. They gave themselves up as to the prosecution of a business. The εἰς unto is very forcible.

Vincent: Eph 4:19

With greediness ( ἐν πλεονεξίᾳ )

The noun commonly rendered covetousness: in an eager grasping after more and more uncleanness. Not with , but in , as the state of mind in which they wrought evil.

Vincent: Eph 4:20

Have not learned ( οὐχ ἐμάθετε )

Rev., giving the force of the aorist tense, did not learn ; at the time of your conversion, when you were instructed in Christ's precepts. The phrase learn Christ occurs nowhere else. Christ does not stand for the doctrine of Christ ; but Christ is the subject of His own message. See Eph 4:21.

Vincent: Eph 4:21

If so be that ye heard Him ( εἴ γε αὐτὸν ἠκούσατε )

The indicative mood implies the truth of the supposition: if ye heard as ye did . Him is emphatic. If it was Him that ye heard. Compare Joh 10:27.

Vincent: Eph 4:21

By Him ( ἐν αὐτῷ )

Rev., correctly, in Him. In fellowship with.

Vincent: Eph 4:21

As the truth is in Jesus ( καθώς ἐστιν ἀλήθεια ἐν τῷ Ἱησοῦ )

As corresponds with not so . Ye did not in such a manner learn Christ if ye were taught in such a manner as is truth, etc. Render, as Rev., as truth is in Jesus . Schaff paraphrases: " If you were taught so that what you received is true as embodied in the personal Savior." " Taught in the lines of eternal fact and spiritual reality which meet in him" (Moule). Jesus is used rather than Christ: the historical rather than the official name. The life of Christianity consists in believing fellowship with the historic Jesus, who is the Christ of prophecy.

Vincent: Eph 4:22

That ye put away

Dependent upon ye were taught , and specifying the purport of the teaching.

Vincent: Eph 4:22

The old man

See on Rom 6:6. Compare Col 3:9.

Vincent: Eph 4:22

Which is corrupt ( τὸν φθειρόμενον )

The A.V. misses the force of the participle. The verb is passive, which is being corrupted , and marks the progressive condition of corruption which characterizes " the old man." Rev., correctly, waxeth corrupt .

Vincent: Eph 4:22

According to the deceitful lusts ( κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης ).

Rev., correctly, lusts of deceit . On the vicious rendering of similar phrases in A.V., see on Eph 1:19. Deceit is personified.

Vincent: Eph 4:23

In the spirit of your mind ( τῷ πνεύματι τοῦ νοὸς ὑμῶν )

The spirit is the human spirit, having its seat in and directing the mind. In the New Testament the Holy Spirit is never designated so as that man appears as the subject of the Spirit. We have Spirit of adoption , of holiness , of God , but never Holy Spirit of man . Furthermore, the apostle's object is to set forth the moral self-activity of the christian life. Hence πνεῦμα spirit , is here the higher life-principle in man by which the human reason, viewed on its moral side - the organ of moral thinking and knowing is informed. The renewal takes place, not in the mind , but in the spirit of it. " The change is not in mind psychologically, either in its essence or in its operation; and neither is it in the mind as if it were a superficial change of opinion either on points of doctrine or practice: but it is in the spirit of the mind; in that which gives mind both its bent and its materials of thought. It is not simply in the spirit as if it lay there in dim and mystic quietude; but it is in the spirit of the mind; in the power which, when changed itself, radically alters the entire sphere and business of the inner mechanism" (Eadie).

Vincent: Eph 4:24

New man ( καινὸν )

See on Mat 26:29.

Vincent: Eph 4:24

Created ( κτισθέντα )

See on Eph 2:10.

Vincent: Eph 4:24

In righteousness and true holiness ( ἐν δικιαιοσύνη καὶ ὁσιότητι τῆς ἀληθείας )

Rev., correctly, in righteousness and holiness of truth . See on Luk 1:75. Truth . Opposed to deceit , Eph 4:22, and likewise personified. Righteousness and holiness are attributes of truth.

Vincent: Eph 4:25

Falsehood ( τὸ ψεῦδος )

Lit., the lie ; used abstractly. See on Joh 8:44.

Vincent: Eph 4:25

Members one of another

Compare Rom 12:5; 1 Corinthians 12:12-27. Chrysostom says: " Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit, and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what, again, if the eye were to spy a serpent or a wild beast, will it lie to the foot?"

Vincent: Eph 4:26

Be ye angry and sin not ( ὀργίζεσθε καὶ μὴ ἁμαρτάνετε )

Cited from Psa 4:5, after the Septuagint. Hebrew, stand in awe and sin not . Righteous anger is commanded , not merely permitted .

Vincent: Eph 4:26

Wrath ( παροργισμῷ )

Irritation , exasperation ; something not so enduring as ὀργή anger , which denotes a deep-seated sentiment. See on Joh 3:36.

Vincent: Eph 4:27

Place

Room.

Wesley: Eph 4:1

Imprisoned for his sake and for your sakes; for the sake of the gospel which he had preached amongst them. This was therefore a powerful motive to them to comfort him under it by their obedience.

Wesley: Eph 4:3

That mutual union and harmony, which is a fruit of the Spirit. The bond of peace is love.

Wesley: Eph 4:4

The universal church, all believers throughout the world. One Spirit, one Lord, one God and Father - The ever - blessed Trinity.

Wesley: Eph 4:4

Of heaven.

Wesley: Eph 4:5

One outward baptism.

Wesley: Eph 4:6

That believe.

Wesley: Eph 4:6

Presiding over all his children, operating through them all by Christ, and dwelling in all by his Spirit.

Wesley: Eph 4:7

According as Christ is pleased to give to each.

Wesley: Eph 4:8

That is, in reference to which God saith by David, Having ascended on high, he led captivity captive - He triumphed over all his enemies, Satan, sin, and death, which had before enslaved all the world: alluding to the custom of ancient conquerors, who led those they had conquered in chains after them. And, as they also used to give donatives to the people, at their return from victory, so he gave gifts to men - Both the ordinary and extraordinary gifts of the Spirit. Psa 68:18.

Wesley: Eph 4:9

That is, does it not imply, that he descended first? Certainly it does, on the supposition of his being God. Otherwise it would not: since all the saints will ascend to heaven, though none of them descended thence.

Wesley: Eph 4:9

So the womb is called, Psa 139:15; the grave, Psa 63:9.

Wesley: Eph 4:10

That thus amazingly humbled himself.

Wesley: Eph 4:10

That was so highly exalted.

Wesley: Eph 4:10

The whole church, with his Spirit, presence, and operations.

Wesley: Eph 4:11

His chief ministers and special witnesses, as having seen him after his resurrection, and received their commission immediately from him. And same prophets, and some evangelists - A prophet testifies of things to come; an evangelist of things past: and that chiefly by preaching the gospel before or after any of the apostles. All these were extraordinary officers. The ordinary were.

Wesley: Eph 4:11

Watching over their several flocks.

Wesley: Eph 4:11

Whether of the same or a lower order, to assist them, as occasion might require.

Wesley: Eph 4:12

In this verse is noted the office of ministers; in Eph 4:13, the aim of the saints; in Eph 4:14-16, the way of growing in grace. And each of these has three parts, standing in the same order.

Wesley: Eph 4:12

The completing them both in number and their various gifts and graces.

Wesley: Eph 4:12

The serving God and his church in their various ministrations.

Wesley: Eph 4:12

The building up this his mystical body in faith, love, holiness.

Wesley: Eph 4:13

And every one of us. Come to the unity of the faith, and knowledge of the Son of God - To both an exact agreement in the Christian doctrine, and an experimental knowledge of Christ as the Son of God.

Wesley: Eph 4:13

To a state of spiritual manhood both in understanding and strength.

Wesley: Eph 4:13

To that maturity of age and spiritual stature wherein we shall be filled with Christ, so that he will be all in all.

Wesley: Eph 4:14

From within, even when there is no wind.

Wesley: Eph 4:14

From without; when we are assaulted by others, who are unstable as the wind.

Wesley: Eph 4:14

By their "cogging the dice;" so the original word implies.

Wesley: Eph 4:15

Into his image and Spirit, and into a full union with him.

Wesley: Eph 4:16

All the parts being fitted for and adapted to each other, and most exactly harmonizing with the whole.

Wesley: Eph 4:16

Knit and cemented together with the utmost firmness.

Wesley: Eph 4:16

Or by the mutual help of every joint.

Wesley: Eph 4:16

According as every member in its measure effectually works for the support and growth of the whole. A beautiful allusion to the human body, composed of different joints and members, knit together by various ligaments, and furnished with vessels of communication from the head to every part.

Wesley: Eph 4:17

He returns thither where he begun, Eph 4:1.

Wesley: Eph 4:17

In the name and by the authority of the Lord Jesus.

Wesley: Eph 4:17

Having lost the knowledge of the true God, Rom 1:21. This is the root of all evil walking.

Wesley: Eph 4:18

So that they are totally void of the light of God, neither have they any knowledge of his will.

Wesley: Eph 4:18

Utter strangers to the divine, the spiritual life.

Wesley: Eph 4:18

Callous and senseless. And where there is no sense, there can be no life.

Wesley: Eph 4:19

The original word is peculiarly significant. It properly means, past feeling pain. Pain urges the sick to seek a remedy, which, where there is no pain, is little thought of.

Wesley: Eph 4:19

Freely, of their own accord. Lasciviousness is but one branch of uncleanness, which implies impurity of every kind.

Wesley: Eph 4:20

That is, ye cannot act thus, now ye know him, since you know the Christian dispensation allows of no sin.

Wesley: Eph 4:21

Teaching you inwardly by his Spirit.

Wesley: Eph 4:21

According to his own gospel.

Wesley: Eph 4:22

That is, the whole body of sin. All sinful desires are deceitful; promising the happiness which they cannot give.

Wesley: Eph 4:23

The very ground of your heart.

Wesley: Eph 4:24

Universal holiness.

Wesley: Eph 4:24

In the very image of God.

Wesley: Eph 4:25

Seeing ye are thus created anew, walk accordingly, in every particular.

Wesley: Eph 4:25

To which intimate union all deceit is quite repugnant.

Wesley: Eph 4:26

That is, if ye are angry, take heed ye sin not. Anger at sin is not evil; but we should feel only pity to the sinner. If we are angry at the person, as well as the fault, we sin. And how hardly do we avoid it.

Wesley: Eph 4:26

Reprove your brother, and be reconciled immediately. Lose not one day. A clear, express command. Reader, do you keep it?

Wesley: Eph 4:27

By any delay.

Wesley: Eph 4:28

Lest idleness lead him to steal again. And whoever has sinned in any kind ought the more zealously to practise the opposite virtue.

Wesley: Eph 4:28

And so be no longer a burden and nuisance, but a blessing, to his neighbours.

JFB: Eph 4:1

Translate, "calling" to accord, as the Greek does, with "called" (Eph 4:4; Eph 1:18; Rom 8:28, Rom 8:30). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Eph 4:32, with Eph 1:7; Eph 5:1 with Eph 1:5; Eph 4:30, with Eph 1:13; Eph 5:15, with Eph 1:8.

JFB: Eph 4:2-3

In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [TRENCH].

JFB: Eph 4:2-3

That spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people (2Sa 16:11; compare Gal 6:1; 2Ti 2:25; Tit 3:2). It is only the lowly, humble heart that is also meek (Col 3:12). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," Eph 4:15-16), so "long-suffering" answers to (Eph 4:4) "endeavoring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' Eph 4:4) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," Col 3:14-15 [BENGEL]; or, "peace" itself is the "bond" meant, uniting the members of the Church [ALFORD]).

JFB: Eph 4:4

In the apostle's creed, the article as to THE CHURCH properly follows that as to THE HOLY GHOST. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [AUGUSTINE, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "SPIRIT" is mentioned here, so the "LORD" (Jesus), Eph 4:5, and "GOD the Father," Eph 4:6. Thus the Trinity is again set forth.

JFB: Eph 4:4

Here associated with "the Spirit," which is the "earnest of our inheritance" (Eph 1:13-14). As "faith" is mentioned, Eph 4:5, so "hope" here, and "love," Eph 4:2. The Holy Spirit, as the common higher principle of life (Eph 2:18, Eph 2:22), gives to the Church its true unity. Outward uniformity is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." The true "body" of Christ (all believers of every age) is already "one," as joined to the one Head. But its unity is as yet not visible, even as the Head is not visible; but it shall appear when He shall appear (Joh 17:21-23; Col 3:4). Meanwhile the rule is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names than when with the same name one goes to heaven, the other to hell. Truth is the first thing: those who reach it, will at last reach unity, because truth is one; while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself.

JFB: Eph 4:4

The one "hope" flowing from our "calling," is the element "IN" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to be the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Church; and it shall be so at last (Isa 2:2-4; Isa 11:9, Isa 11:13; Zep 3:9; Zec 14:9).

JFB: Eph 4:5

Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (Mar 16:16; Col 2:12). Compare 1Co 12:13, "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [ELLICOTT]. In 1Co 10:17, where a breach of union was in question, it forms the rallying point [ALFORD]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith (Eph 4:5; Jud 1:3); unity of origination (Eph 2:19-21): unity of sacraments (Eph 4:5; 1Co 10:17; 1Co 12:13): unity of "hope" (Eph 4:4; Tit 1:2); unity of charity (Eph 4:3): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [PEARSON, Exposition of the Creed, Article IX].

JFB: Eph 4:6

"over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity (Eph 2:19, end).

JFB: Eph 4:6

By means of Christ "who filleth all things" (Eph 4:10; Eph 2:20-21), and is "a propitiation" for all men (1Jo 2:2).

JFB: Eph 4:6

The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read or not, it must be understood (either from the "ye," Eph 4:4, or from the "us," Eph 4:7); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers (Rom 8:9, Rom 8:14). God is "Father" both by generation (as Creator) and regeneration (Eph 2:10; Jam 1:17-18; 1Jo 5:1).

JFB: Eph 4:7

Though "one" in our common connection with "one Lord, one faith, &c., one God," yet "each one of us" has assigned to him his own particular gift, to be used for the good of the whole: none is overlooked; none therefore can be dispensed with for the edifying of the Church (Eph 4:12). A motive to unity (Eph 4:3). Translate, "Unto each one of us was the grace (which was bestowed by Christ at His ascension, Eph 4:8) given according to," &c.

JFB: Eph 4:7

The amount "of the gift of Christ" (Rom 12:3, Rom 12:6).

JFB: Eph 4:8

"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [ESTIUS].

JFB: Eph 4:8

God, whose word the Scripture is (Psa 68:18).

JFB: Eph 4:8

GOD is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" (2Sa. 6:1-7:1; 1Ch. 15:1-29). Paul quotes it of CHRIST ascending to heaven, who is therefore GOD.

JFB: Eph 4:8

That is, a band of captives. In the Psalm, the captive foes of David. In the antitypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (Col 2:15; 2Pe 2:4), led as it were in triumphal procession as a sign of the destruction of the foe.

JFB: Eph 4:8

In the Psalm, "received gifts for men," Hebrew, "among men," that is, "thou hast received gifts" to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as gifts among his people. The impartation of the gifts and graces of the Spirit depended on Christ's ascension (Joh 7:39; Joh 14:12). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" (Eph 2:22). But the Psalm (Psa 68:16) refers to "the Lord dwelling in Zion for ever"; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" (Psa 68:17), accompanied by the restoration of Israel (Psa 68:22), the destruction of God's enemies and the resurrection (Psa 68:20-21, Psa 68:23), the conversion of the kingdoms of the world to the Lord at Jerusalem (Psa 68:29-34).

JFB: Eph 4:9

Paul reasons that (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God (Eph 4:8, Eph 4:17-18). It must therefore be GOD THE SON (Joh 6:33, Joh 6:62). As He declares (Joh 3:13), "No man hath ascended up to heaven, but He that came down from heaven." Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks.

JFB: Eph 4:9

The antithesis or contrast to "far above all heavens," is the argument of ALFORD and others, to show that this phrase means more than simply the earth, namely, the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" (Eph 4:10, Greek, "the whole universe of things") may imply the same. But see on Eph 4:10 on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to their habitation itself (Psa 63:9). Christ, as Lord of all, took possession first of the earth the unseen world beneath it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (Act 2:27-28). However, all we surely know is, that His soul at death descended to Hades, that is, underwent the ordinary condition of departed spirits of men. The leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from it for a descent to the abodes of Satan. Act 2:27-28, and Rom 10:7, favor the view of the reference being simply to His descent to Hades. So PEARSON in Exposition of the Creed (Phi 2:10).

JFB: Eph 4:10

Greek, "all the heavens" (Heb 7:26; Heb 4:14), Greek, "passed through the heavens" to the throne of God itself.

JFB: Eph 4:10

In Greek, the action is continued to the present time, both "might" and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere" [ELLICOTT].

JFB: Eph 4:11

Greek, emphatical. "Himself" by His supreme power. "It is HE that gave," &c.

JFB: Eph 4:11

Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [EADIE]. Ministers did not give themselves. Compare with the list here, 1Co 12:10, 1Co 12:28. As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (Act 21:8); as contrasted with stationary "pastors and teachers" (2Ti 4:5). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet," infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as permanently unalterable is laid down in the New Testament though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed in the law. In the New Testament, the absence of minute directions for Church government and ceremonies, shows that a fixed model was not designed; the general rule is obligatory as to ceremonies, "Let all things be done decently and in order" (compare Article XXXIV, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" [Article XXIII]. That the "pastors" here were the bishops and presbyters of the Church, is evident from Act 20:28; 1Pe 5:1-2, where the bishops' and presbyters' office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (Eze 34:23; Jer 23:4). Compare the names of princes compounded of "pharnas," Hebrew, "pastor," Holophernes, Tis-saphernes (compare Isa 44:28).

JFB: Eph 4:12

With a view to; the ultimate aim. "Unto."

JFB: Eph 4:12

The Greek implies correcting in all that is deficient, instructing and completing in number and all parts.

JFB: Eph 4:12

A different Greek word; the immediate object. Compare Rom 15:2, "Let every one . . . please his neighbor for his good unto edification."

JFB: Eph 4:12

Greek, "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (Eph 4:13). The way of growth (Eph 4:14-16).

JFB: Eph 4:12

That is, building up as the temple of the Holy Ghost.

JFB: Eph 4:13

Rather, "attain unto." ALFORD expresses the Greek order, "Until we arrive all of us at the unity," &c.

JFB: Eph 4:13

Full unity of faith is then found, when all alike thoroughly know Christ, the object of faith, and that in His highest dignity as "the Son of God" [DE WETTE] (Eph 3:17, Eph 3:19; 2Pe 1:5). Not even Paul counted himself to have fully "attained" (Phi 3:12-14). Amidst the variety of the gifts and the multitude of the Church's members, its "faith" is to be ONE: as contrasted with the state of "children carried about with EVERY WIND OF DOCTRINE." (Eph 4:14).

JFB: Eph 4:13

Unto the full-grown man (1Co 2:6; Phi 3:15; Heb 5:14); the maturity of an adult; contrasted with children (Eph 4:14). Not "perfect men"; for the many members constitute but one Church joined to the one Christ.

JFB: Eph 4:13

The standard of spiritual "stature" is "the fulness of Christ," that is, which Christ has (Eph 1:23; Eph 3:19; compare Gal 4:19); that the body should be worthy of the Head, the perfect Christ.

JFB: Eph 4:14

Translate, "To the end that"; the aim of the bestowal of gifts stated negatively, as in Eph 4:13 it is stated positively.

JFB: Eph 4:14

Inwardly, even without wind; like billows of the sea. So the Greek. Compare Jam 1:6.

JFB: Eph 4:14

With every wind from without.

JFB: Eph 4:14

"teaching." The various teachings are the "winds" which keep them tossed on a sea of doubts (Heb 13:9; compare Mat 11:7).

JFB: Eph 4:14

Greek, "in"; expressing "the evil atmosphere in which the varying currents of doctrine exert their force" [ELLICOTT].

JFB: Eph 4:14

Literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose.

JFB: Eph 4:14

Contrasted with Christ (Eph 4:13).

JFB: Eph 4:14

Greek, "in."

JFB: Eph 4:14

Translate as Greek, "craftiness tending to the methodized system of deceit" ("the schemes of error") [ALFORD]. BENGEL takes "deceit," or "error," to stand for "the parent of error," Satan (compare Eph 6:11); referring to his concealed mode of acting.

JFB: Eph 4:15

Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" (Eph 4:14).

JFB: Eph 4:15

"Truth" is never to be sacrificed to so-called "charity"; yet it is to be maintained in charity. Truth in word and act, love in manner and spirit, are the Christian's rule (compare Eph 4:21, Eph 4:24).

JFB: Eph 4:15

From the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead.

JFB: Eph 4:15

So as to be more and more incorporated with Him, and become one with Him.

JFB: Eph 4:15

(Eph 1:22).

JFB: Eph 4:16

(Col 2:19).

JFB: Eph 4:16

"being fitly framed together," as in Eph 2:21; all the parts being in their proper position, and in mutual relation.

JFB: Eph 4:16

Implying firm consolidation.

JFB: Eph 4:16

Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth.

JFB: Eph 4:16

(Eph 1:19; Eph 3:7). According to the effectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measure of its need of supply.

JFB: Eph 4:16

Greek, "each one part"; each individual part.

JFB: Eph 4:16

Translate, as the Greek is the same as Eph 4:15, "maketh (carrieth on) the growth of the body."

JFB: Eph 4:17

Resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," &c. (Eph 4:1).

JFB: Eph 4:17

In whom (as our element) we do all things pertaining to the ministry (1Th 4:1 [ALFORD]; Rom 9:1).

JFB: Eph 4:17

Greek, "no longer"; resumed from Eph 4:14.

JFB: Eph 4:17

Greek, "the rest of the Gentiles."

JFB: Eph 4:17

As their element: opposed to "in the Lord." "Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring instances. The root of it is departure from the knowledge of the true God (Eph 4:18-19; Rom 1:21; 1Th 4:5).

JFB: Eph 4:18

More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare Eph 5:8; Act 26:18; 1Th 5:4-5).

JFB: Eph 4:18

This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of life and light: and that they had revolted from the primitive revelation (compare Eph 2:12).

JFB: Eph 4:18

That life whereby God lives in His own people: as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (Gal 2:20). "Spiritual life in believers is kindled from the life itself of God" [BENGEL].

JFB: Eph 4:18

Rather as Greek, "on account of the ignorance," namely, of God. Wilful ignorance in the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery (Act 17:30; Rom 1:21, Rom 1:23, Rom 1:28; 1Pe 1:14).

JFB: Eph 4:18

"on account of."

JFB: Eph 4:18

Greek, "hardness," literally, the hardening of the skin so as not to be sensible of touch. Hence a soul's callousness to feeling (Mar 3:5). Where there is spiritual "life" ("the life of God") there is feeling; where there is not, there is "hardness."

JFB: Eph 4:19

Senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin (Eph 4:18). "Being past hope," or despairing, is the reading of the Vulgate; though not so well supported as English Version reading, "past feeling," which includes the absence of hope (Jer 2:25; Jer 18:12).

JFB: Eph 4:19

In Rom 1:24 it is, "God gave them up to uncleanness." Their giving themselves to it was punished in kind, God giving them up to it by withdrawing His preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the foe. God gave them up to it, but not against their will; for they give themselves up to it [ZANCHIUS].

JFB: Eph 4:19

"wantonness" [ALFORD]. So it is translated in Rom 13:13; 2Pe 2:18. It does not necessarily include lasciviousness; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [GROTIUS]. "Lawless insolence, and wanton caprice" [TRENCH].

JFB: Eph 4:19

The Greek implies, "with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind."

JFB: Eph 4:19

Greek, "in greediness." Uncleanness and greediness of gain often go hand in hand (Eph 5:3, Eph 5:5; Col 3:5); though "greediness" here includes all kinds of self-seeking.

JFB: Eph 4:20

(Phi 3:10). To know Christ Himself, is the great lesson of the Christian life: this the Ephesians began to learn at their conversion. "Christ," in reference to His office, is here specified as the object of learning. "Jesus," in Eph 4:21, as the person.

JFB: Eph 4:21

Not implying doubt; assuming what I have no reason to doubt, that

JFB: Eph 4:21

The "Him" is emphatic: "heard Himself," not merely heard about Him.

JFB: Eph 4:21

Greek, "taught IN HIM," that is, being in vital union with Him (Rom 16:7).

JFB: Eph 4:21

Translate in connection with "taught"; "And in Him have been taught, according as is truth in Jesus." There is no article in the Greek. "Truth" is therefore used in the most comprehensive sense, truth in its essence, and highest perfection, in Jesus; "if according as it is thus in Him, ye have been so taught in Him"; in contrast to "the vanity of mind of the Gentiles" (Eph 4:17; compare Joh 1:14, Joh 1:17; Joh 18:37). Contrast Joh 8:44.

JFB: Eph 4:22

Following "Ye have been taught" (Eph 4:21).

JFB: Eph 4:22

"in respect to your former way of life."

JFB: Eph 4:22

Your old unconverted nature (Rom 6:6).

JFB: Eph 4:22

Rather, "which is being corrupted ('perisheth,' compare Gal 6:8, 'corruption,' that is, destruction) according to (that is, as might be expected from) the lusts of deceit." Deceit is personified; lusts are its servants and tools. In contrast to "the holiness of the truth," Eph 4:24, and "truth in Jesus," Eph 4:21; and answering to Gentile "vanity," Eph 4:17. Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more for eternal corruption and death.

JFB: Eph 4:23

The Greek (ananeousthai) implies "the continued renewal in the youth of the new man." A different Greek word (anakainousthai) implies "renewal from the old state."

JFB: Eph 4:23

As there is no Greek for "in," which there is at Eph 4:17, "in the vanity of their mind," it is better to translate, "By the Spirit of your mind," that is, by your new spiritual nature; the restored and divinely informed leading principle of the mind. The "spirit" of man in New Testament is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" (Jud 1:19) [ALFORD]. Spirit is not in this sense attributed to the unregenerate (1Th 5:23).

JFB: Eph 4:24

Opposed to "the old man," which is to be "put off" (Eph 4:22). The Greek here (kainon) is different from that for "re-new-ed" (Eph 4:23). Put on not merely a renovated nature, but a new, that is, altogether different nature, a changed nature (compare Note,, see on Col 3:10).

JFB: Eph 4:24

Translate, "Which hath been created (once for all: so the Greek aorist means: in Christ, Eph 2:10; so that in each believer it has not to be created again, but to be put on) after (the image of) God" (Gen 1:27; Col 3:10; 1Pe 1:15), &c. God's image in which the first Adam was originally created, is restored, to us far more gloriously in the second Adam, the image of the invisible God (2Co 4:4; Col 1:15; Heb 1:3).

JFB: Eph 4:24

"IN" it as the element of the renewed man.

JFB: Eph 4:24

Rather, as the Greek, "holiness of the truth"; holiness flowing from sincere following of "the truth of God" (Rom 1:25; Rom 3:7; Rom 15:8): opposed to "the lusts of deceit" (Greek, Eph 4:22); compare also Eph 4:21, "truth is in Jesus." "Righteousness" is in relation to our fellow men, the second table of the law; "Holiness," in relation to God, the first table; the religious observance of offices of piety (compare Luk 1:75). In the parallel (Col 3:10) it is, "renewed in knowledge after the image," &c. As at Colosse the danger was from false pretenders to knowledge, the true "knowledge" which flows from renewal of the heart is dwelt on; so at Ephesus, the danger being from the corrupt morals prevalent around, the renewal in "holiness," contrasted with the Gentile "uncleanness" (Eph 4:19), and "righteousness," in contrast to "greediness," is made prominent.

JFB: Eph 4:25

From the general character of "the new man," there will necessarily result the particular features which he now details.

JFB: Eph 4:25

Greek, "having put away" once for all.

JFB: Eph 4:25

"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from Zec 8:16. For "to," Paul quotes it "with," to mark our inner connection with one another, as "members one of another" [STIER]. Not merely members of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest.

JFB: Eph 4:26

So the Septuagint, Psa 4:4. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (Mar 3:5), without sin. Our natural feelings are not wrong when directed to their legitimate object, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original design is removed. Thus indignation at dishonor done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from "passio," suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it).

JFB: Eph 4:26

"wrath" is absolutely forbidden; "anger" not so, though, like poison sometimes used as medicine, it is to be used with extreme caution. The sense is not, Your anger shall not be imputed to you if you put it away before nightfall; but "let no wrath (that is, as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though, the latter be righteous, [TRENCH, Greek Synonyms of the New Testament]. "Put it away before sunset" (when the Jewish day began), is proverbial for put it away at once before another day begin (Deu 24:15); also before you part with your brother for the night, perhaps never in this world to meet again. So JONA, "Let not night and anger against anyone sleep with you, but go and conciliate the other party, though he have been the first to commit the offense." Let not your "anger" at another's wickedness verge into hatred, or contempt, or revenge [VATABLUS].

JFB: Eph 4:27

That is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (Eph 6:12).

JFB: Eph 4:28

Greek, "Let him that stealeth." The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament.

JFB: Eph 4:28

For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [CHRYSOSTOM]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen.

JFB: Eph 4:28

Theft and idleness go together.

JFB: Eph 4:28

In contrast with theft, the thing which was evil in his past character.

JFB: Eph 4:28

In contrast with his former thievish use of his hands.

JFB: Eph 4:28

"that he may have wherewith to impart." He who has stolen should exercise liberality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of greater usefulness to their fellow men; and the being independent of the alms of others. So Paul himself (Act 20:35; 2Th 3:8) acted as he taught (1Th 4:11).

Clarke: Eph 4:1

I therefore - Therefore, because God has provided for you such an abundant salvation, and ye have his testimonies among you, and have full liberty to use all the means of grace

Clarke: Eph 4:1

The prisoner of the Lord - Who am deprived of my liberty for the Lord’ s sake

Clarke: Eph 4:1

Beseech you that ye walk - Ye have your liberty, and may walk; I am deprived of mine, and cannot. This is a fine stroke, and wrought up into a strong argument. You who are at large can show forth the virtues of him who called you into his marvellous light; I am in bondage, and can only exhort others by my writing, and show my submission to God by my patient suffering

Clarke: Eph 4:1

The vocation wherewith ye are called - The calling, κλησις, is the free invitation they have had from God to receive the privileges of the Gospel, and become his sons and daughters, without being obliged to observe Jewish rites and ceremonies. Their vocation, or calling, took in their Christian profession, with all the doctrines, precepts, privileges, duties, etc., of the Christian religion

Among us, a man’ s calling signifies his trade, or occupation in life; that at which he works, and by which he gets his bread; and it is termed his calling, because it is supposed that God, in the course of his providence, calls the person to be thus employed, and thus to acquire his livelihood. Now, as it is a very poor calling by which a man cannot live, so it is a poor religion by which a man cannot get his soul saved. If, however, a man have an honest and useful trade, and employ himself diligently in labouring at it, he will surely be able to maintain himself by it; but without care, attention, and industry, he is not likely to get, even by this providential calling, the necessaries of life. In like manner, if a man do not walk worthy of his heavenly calling, i.e. suitable to its prescriptions, spirit, and design, he is not likely to get his soul saved unto eternal life. The best trade, unpractised, will not support any man; the most pure and holy religion of the Lord Jesus, unapplied, will save no soul. Many suppose, because they have a sound faith, that all is safe and well: as well might the mechanic, who knows he has a good trade, and that he understands the principles of it well, suppose it will maintain him, though he brings none of its principles into action by honest, assiduous, and well-directed labor

Some suppose that the calling refers to the epithets usually given to the Christians; such as children of Abraham, children of God, true Israel of God, heirs of God, saints, fellow citizens with the saints, etc., etc.; and that these honorable appellations must be a strong excitement to the Ephesians to walk worthy of these exalted characters But I do not find that the word κλησις, calling, is taken in this sense any where in the New Testament; but that it has the meaning which I have given it above is evident from 1Co 7:20 : Εκαστος εν τη κλησει ᾑ εκληθη, εν ταυτῃ μενετω· Let every man abide in the calling to which he hath been called. The context shows that condition, employment, or business of life, is that to which the apostle refers.

Clarke: Eph 4:2

With all lowliness - It is by acting as the apostle here directs that a man walks worthy of this high vocation; ταπεινοφροσυνη signifies subjection or humility of mind

Clarke: Eph 4:2

Meekness - The opposite to anger and irritability of disposition

Clarke: Eph 4:2

Long-suffering - Μακροθυμια· Long-mindedness - never permitting a trial or provocation to get to the end of your patience

Clarke: Eph 4:2

Forbearing one another - Ανεχομενοι αλληλων· Sustaining one another - helping to support each other in all the miseries and trials of life: or, if the word be taken in the sense of bearing with each other, it may mean that, through the love of God working in our hearts, we should bear with each other’ s infirmities, ignorance, etc., knowing how much others have been or are still obliged to bear with us.

Clarke: Eph 4:3

Endeavouring to keep the unity of the Spirit in the bond of peace - There can be no doubt that the Church at Ephesus was composed partly of converted Jews, as well as Gentiles. Now, from the different manner in which they had been brought up, there might be frequent causes of altercation. Indeed, the Jews, though converted, might be envious that the Gentiles were admitted to the same glorious privileges with themselves, without being initiated into them by bearing the yoke and burden of the Mosaic law. The apostle guards them against this, and shows them that they should intensely labor (for so the word σπουδαζειν implies) to promote and preserve peace and unity. By the unity of the Spirit we are to understand, not only a spiritual unity, but also a unity of sentiments, desires, and affections, such as is worthy of and springs from the Spirit of God. By the bond of peace we are to understand a peace or union, where the interests of all parties are concentrated, cemented, and sealed; the Spirit of God being the seal upon this knot.

Clarke: Eph 4:4

There is one body - Viz. of Christ, which is his Church

Clarke: Eph 4:4

One Spirit - The Holy Ghost, who animates this body

Clarke: Eph 4:4

One hope - Of everlasting glory, to which glory ye have been called by the preaching of the Gospel; through which ye have become the body of Christ, instinct with the energy of the Holy Ghost.

Clarke: Eph 4:5

One Lord - Jesus Christ, who is the governor of this Church

Clarke: Eph 4:5

One faith - One system of religion, proposing the same objects to the faith of all

Clarke: Eph 4:5

One baptism - Administered in the name of the holy Trinity; indicative of the influences, privileges, and effects of the Christian religion.

Clarke: Eph 4:6

One God - The fountain of all being, self-existent and eternal; and Father of all, both Jews and Gentiles, because he is the Father of the spirits of all flesh

Clarke: Eph 4:6

Who is above all - Ὁ επι παντων· Who is over all; as the King of kings, and Lord of lords

Clarke: Eph 4:6

And through all - Pervading every thing; being present with every thing; providing for all creatures; and by his energy supporting all things

Clarke: Eph 4:6

And in you all - By the energy of his Spirit, enlightening, quickening, purifying, and comforting; in a word, making your hearts the temples of the Holy Ghost. Some think the mystery of the blessed Trinity is contained in this verse: God is over all, as Father; through all, by the Logos or Word; and in all, by the Holy Spirit.

Clarke: Eph 4:7

Unto every one of us is given grace - Grace may here signify a particular office; as if the apostle had said: Though we are all equal in the respects already mentioned, yet we have all different offices and situations to fill up in the Church and in the world; and we receive a free gift from Christ, according to the nature of the office, that we may be able to discharge it according to his own mind. So the free gift, which we receive from Christ, is according to the office or function which he has given us to fulfill; and the office is according to that free gift, each suited to the other.

Clarke: Eph 4:8

Wherefore he saith - The reference seems to be to Psa 68:18, which, however it may speak of the removal of the tabernacle, appears to have been intended to point out the glorious ascension of Christ after his resurrection from the dead. The expositions of various commentators have made the place extremely difficult. I shall not trouble my reader with them; they may be seen in Rosenmuller

Clarke: Eph 4:8

When he ascended up on high - The whole of this verse, as it stands in the psalm, seems to refer to a military triumph. Take the following paraphrase: Thou hast ascended on high: the conqueror was placed in a very elevated chariot. Thou hast led captivity captive: the conquered kings and generals were usually bound behind the chariot of the conqueror, to grace the triumph. Thou host received gifts for (Paul, given gifts unto) men: at such times the conqueror was wont to throw money among the crowd. Even to the rebellious: those who had fought against him now submit unto him, and share his munificence; for it is the property of a hero to be generous. That the Lord God might dwell among them: the conqueror being now come to fix his abode in the conquered provinces, and subdue the people to his laws

All this the apostle applies to the resurrection, ascension, and glory of Christ; though it has been doubted by some learned men whether the psalmist had this in view. I shall not dispute about this; it is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God; for the Spirit in the Old and New Testaments is the same. I may venture a short criticism on a few words in the original: Thou hast received gifts for men, לקחת מתנות באדם lakachta mattanoth baadam , thou hast taken gifts in man, in Adam. The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation; and it is in consequence of his being made man that it may be said, The Lord God dwells among them; for Jesus was called Immanuel, God with us, in consequence of his incarnation. This view of the subject is consistent with the whole economy of grace, and suits well with the apostle’ s application of the words of the psalmist in this place.

Clarke: Eph 4:9

But that he also descended - The meaning of the apostle appears to be this: The person who ascended is the Messiah, and his ascension plainly intimates his descension; that is, his incarnation, humiliation, death, and resurrection.

Clarke: Eph 4:10

He that descended - And he who descended so low is the same who has ascended so high. He came to the lower parts of the earth - the very deepest abasement; having emptied himself; taken upon him; the form of a servant, and humbled himself unto death, even the death of the cross; now he is ascended far above all heavens - higher than all height; he has a name above every name. Here his descending into the lower parts of the earth is put in opposition to his ascending far above all heavens. His abasement was unparalleled; so also is his exaltation

Clarke: Eph 4:10

That he might fill all things - That he might be the fountain whence all blessings might flow; dispensing all good things to all his creatures, according to their several capacities and necessities; and, particularly, fill both converted Jews and Gentiles with all the gifts and graces of his Holy Spirit. Hence it follows:

Clarke: Eph 4:11

He gave some, apostles - He established several offices in his Church; furnished these with the proper officers; and, to qualify them for their work, gave them the proper gifts. For a full illustration of this verse, the reader is requested to refer to the notes on 1Co 12:6-10 (note), 1Co 12:28-30 (note); and to the concluding observations at the end of that chapter.

Clarke: Eph 4:12

For the perfecting of the saints - For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, see the note on 2Co 13:9

Clarke: Eph 4:12

For the work of the ministry - All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Christian Churches there appears to be but one office, that of preacher; and one gift, that by which he professes to preach. The apostles, prophets, evangelists, pastors, and teachers, are all compounded in the class preachers; and many, to whom God has given nothing but the gift of exhortation, take texts to explain them; and thus lose their time, and mar their ministry

Clarke: Eph 4:12

Edifying of the body - The body of Christ is his Church, see Eph 2:20, etc.; and its edification consists in its thorough instruction in Divine things, and its being filled with faith and holiness.

Clarke: Eph 4:13

In the unity of the faith - Jews and Gentiles being all converted according to the doctrines laid down in the faith - the Christian system

Clarke: Eph 4:13

The knowledge of the Son of God - A trite understanding of the mystery of the incarnation; why God was manifest in the flesh, and why this was necessary in order to human salvation

Clarke: Eph 4:13

Unto a perfect man - Εις ανδρα τελειον· One thoroughly instructed; the whole body of the Church being fully taught, justified, sanctified, and sealed

Clarke: Eph 4:13

Measure of the stature - The full measure of knowledge, love, and holiness, which the Gospel of Christ requires. Many preachers, and multitudes of professing people, are studious to find out how many imperfections and infidelities, and how much inward sinfulness, is consistent with a safe state in religion but how few, very few, are bringing out the fair Gospel standard to try the height of the members of the Church; whether they be fit for the heavenly army; whether their stature be such as qualifies them for the ranks of the Church militant! The measure of the stature of the fullness is seldom seen; the measure of the stature of littleness, dwarfishness, and emptiness, is often exhibited.

Clarke: Eph 4:14

Be no more children - Children, here, are opposed to the perfect man in the preceding verse; and the state of both is well explained by the apostle’ s allusions. The man is grown up strong and healthy, and has attained such a measure or height as qualifies him for the most respectable place in the ranks of his country

The child is ignorant, weak, and unsteady, tossed about in the nurse’ s arms, or whirled round in the giddy sports or mazes of youth; this seems to be the apostle’ s allusion. Being tossed to and fro, and carried about with every wind of doctrine, refers to some kind of ancient play, but what I cannot absolutely determine; probably to something similar to a top, or to our paper kite

Clarke: Eph 4:14

By the sleight of men - The words εν τη κυβειᾳ refer to the arts used by gamesters, who employ false dice that will always throw up one kind of number, which is that by which those who play with them cannot win

Clarke: Eph 4:14

Cunning craftiness - It is difficult to give a literal translation of the original words: εν πανουργιᾳ προς την μεθοδειαν της πλανης· "By cunning, for the purpose of using the various means of deception." Πανουργια signifies craft and subtlety in general, cheating and imposition: μεθοδεια, from which we have our term method, signifies a wile, a particular sleight, mode of tricking and deceiving; it is applied to the arts which the devil uses to deceive and destroy souls; see Eph 6:11, called there the Wiles of the devil. From this it seems that various arts were used, both by the Greek sophists and the Judaizing teachers, to render the Gospel of none effect, or to adulterate and corrupt it.

Clarke: Eph 4:15

But, speaking the truth in love - The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God’ s eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides

Clarke: Eph 4:15

Grow up into him - This is a continuance of the metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general. The truth of God should be so preached to all the members of the Church of God, that they may all receive an increase of grace and life; so that each, in whatever state he may be, may get forward in the way of truth and holiness. In the Church of Christ there are persons in various states: the careless, the penitent, the lukewarm, the tempted, the diffident, the little child, the young man, and the father. He who has got a talent for the edification of only one of those classes should not stay long in a place, else the whole body cannot grow up in all things under his ministry.

Clarke: Eph 4:16

From whom the whole body - Dr. Macknight has a just view of this passage, and I cannot express my own in more suitable terms: "The apostle’ s meaning is, that, as the human body is formed by the union of all the members to each other, under the head, and by the fitness of each member for its own office and place in the body, so the Church is formed by the union of its members under Christ, the head. Farther, as the human body increases till it arrives at maturity by the energy of every part in performing its proper function, and by the sympathy of every part with the whole, so the body or Church of Christ grows to maturity by the proper exercise of the gifts and graces of individuals for the benefit of the whole.

This verse is another proof of the wisdom and learning of the apostle. Not only the general ideas here are anatomical, but the whole phraseology is the same. The articulation of the bones, the composition and action of the muscles, the circulation of the fluids, carrying nourishment to every part, and depositing some in every place, the energy of the system in keeping up all the functions, being particularly introduced, and the whole terminating in the general process of nutrition, increasing the body, and supplying all the waste that had taken place in consequence of labor, etc. Let any medical man, who understands the apostle’ s language, take up this verse, and he will be convinced that the apostle had all these things in view. I am surprised that some of those who have looked for the discoveries of the moderns among the ancients, have not brought in the apostle’ s word επιχορηγια , supply, from επιχορηγεω, to lead up, lead along, minister, supply, etc., as some proof that the circulation of the blood was not unknown to St. Paul!

Clarke: Eph 4:17

Walk not as other Gentiles walk - Ye are called to holiness by the Gospel, the other Gentiles have no such calling; walk not as they walk. In this and the two following verses the apostle gives a most awful account of the conduct of the heathens who were without the knowledge of the true God. I shall note the particulars

1. They walked in the vanity of their mind, εν ματαιοτητι του νοος αὑτων· In the foolishness of their mind; want of genuine wisdom is that to which the apostle refers, and it was through this that the Gentiles became addicted to every species of idolatry; and they fondly imagined that they could obtain help from gods which were the work of their own hands! Here their foolishness was manifested.

Clarke: Eph 4:18

2. Having the understanding darkened - This is the second instance alleged by the apostle of the degradation of the Gentiles. Having no means of knowledge, the heart, naturally dark, became more and more so by means of habitual transgression; every thing in the Gentile system having an immediate tendency to blind the eyes and darken the whole soul

Clarke: Eph 4:18

3. Being alienated from the life of God - The original design of God was to live in man; and the life of God in the soul of man was that by which God intended to make man happy, and without which true happiness was never found by any human spirit: from this through the ignorance that was in them, δια την αγνοιαν την ουσαν, through the substantial or continually existing ignorance, which there was nothing to instruct, nothing to enlighten; for the most accurate writings of their best philosophers left them entirely ignorant of the real nature of God. And if they had no correct knowledge of the true God they could have no religion; and if no religion, no morality. Their moral state became so wretched that they are represented as abhorring every thing spiritual and pure, for this is the import of the word απηλλοτριωμενοι (which we translate alienated) in some of the best Greek writers. They abhorred every thing that had a tendency to lay any restraint on their vicious passions and inclinations

Clarke: Eph 4:18

4. Blindness of their heart - Δια την πωρωσιν· Because of the callousness of their hearts. Callous signifies a thickening of the outward skin of any particular part, especially on the hands and feet, by repeated exercise or use, through which such parts are rendered insensible. This may be metaphorically applied to the conscience of a sinner, which is rendered stupid and insensible by repeated acts of iniquity.

Clarke: Eph 4:19

5. Who being past feeling - Οιτινες απηλγηκοτες . The verb απαλγειν signifies

1.    To throw off all sense of shame, and to be utterly devoid of pain, for committing unrighteous acts

2.    To be desperate, having neither hope nor desire of reformation; in a word, to be without remorse, and to be utterly regardless of conduct, character, or final blessedness

Instead of απηλγηκοτες, several excellent MSS. and versions have απηλΡ€ικοτες, being without hope; that is, persons who, from their manner of life in this world, could not possibly hope for blessedness in the world to come, and who might feel it their interest to deny the resurrection of the body, and even the immortality of the soul

Clarke: Eph 4:19

6. Have given themselves over unto lasciviousness - Lasciviousness, ασελγεια, is here personified; and the Gentiles in question are represented as having delivered themselves over to her jurisdiction. This is a trite picture of the Gentile world: uncleanness, lechery, and debauchery of every kind, flourished among them without limit or restraint. Almost all their gods and goddesses were of this character

Clarke: Eph 4:19

7. To work all uncleanness with greediness - This is a complete finish of the most abandoned character; to do an unclean act is bad, to labor in it is worse, to labor in all uncleanness is worse still; but to do all this in every case to the utmost extent, εν πλεονεξια, with a desire exceeding time, place, opportunity, and strength, is worst of all, and leaves nothing more profligate or more abandoned to be described or imagined; just as Ovid paints the drunken Silenus, whose wantonness survives his strength and keeps alive his desires, though old age has destroyed the power of gratification: -

Te quoque, inextinctae Silene libidinis, urunt

Nequitia est, quae te non sinit esse senem

Fast., lib. i. v. 413

Thee also, O Silenus, of inextinguishable lust

they inflame; Thou art old in every thing except in lust

Such was the state of the Gentiles before they were blessed with the light of the Gospel; and such is the state of those nations who have not yet received the Gospel; and such is the state of multitudes of those in Christian countries who refuse to receive the Gospel, endeavor to decry it, and to take refuge in the falsities of infidelity against the testimony of eternal truth.

Clarke: Eph 4:20

But ye have not so learned Christ - Ye have received the doctrines of Christianity, and therefore are taught differently; ye have received the Spirit of Christ, and therefore are saved from such dispositions. Some would point and translate the original thus: Ὑμεις δε ουχ οὑτως· εμαθετε τον Χριστον· But ye are not thus; ye have learned Christ.

Clarke: Eph 4:21

If so be that ye have heard him - Ειγε, Seeing that, since indeed, ye have heard us proclaim his eternal truth; we have delivered it to you as we received it from Jesus.

Clarke: Eph 4:22

That ye put off - And this has been one especial part of our teaching, that ye should abandon all these, and live a life totally opposite to what it was before

Clarke: Eph 4:22

The old man - See the note on Rom 6:6, and especially see the notes on Rom 13:13, Rom 13:14 (note)

Clarke: Eph 4:22

Which is corrupt - The whole of your former life was corrupt and abominable; ye lived in the pursuit of pleasure and happiness; ye sought this in the gratification of the lusts of the flesh; and were ever deceived by these lusts, and disappointed in your expectations.

Clarke: Eph 4:23

And be renewed in the spirit of your mind - Their old mode of living was to be abandoned; a new one to be assumed. The mind is to be renovated; and not only its general complexion, but the very spirit of it; all its faculties and powers must be thoroughly, completely, and universally renewed. Plautus uses a similar expression describing deep distress, and answerable to our phrase innermost soul: -

Paupertas, pavor territat mentem animi

Poverty and dread alarm my innermost soul

Epid., l. 519.

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Clarke: Eph 4:24

Put on the new man - Get a new nature; for in Christ Jesus - under the Christian dispensation, neither circumcision avails any thing, nor uncircumcision, hut a new creation. Therefore ye must be renewed in the spirit of your mind

Clarke: Eph 4:24

Which after God is created in righteousness - Here is certainly an allusion to the creation of man. Moses tells us, Gen 1:27, that God created man in his own image; that is, God was the model according to which he was formed in the spirit of his mind. St. Paul says here that they should put on the new man, which after God is created in righteousness and true holiness, or, ὁσιοτητι της αληθειας, in the holiness of truth. Both certainly refer to the same thing, and the one illustrates the other. From the apostle we learn what Moses meant by the image of God; it was righteousness and the truth of holiness. See the note on Gen 1:26. It is not this or the other degree of moral good which the soul is to receive by Jesus Christ, it is the whole image of God; it is to be formed κατα Θεον, according to God; the likeness of the Divine Being is to be traced upon his soul, and he is to bear that as fully as his first father Adam bore it in the beginning.

Clarke: Eph 4:25

Wherefore putting away lying - All falsity, all prevarication, because this is opposite to the truth as it is in Jesus, Eph 4:21, and to the holiness of truth, Eph 4:24

Clarke: Eph 4:25

Speak every man truth with his neighbor - Truth was but of small account among many of even the best heathens, for they taught that on many occasions a lie was to be preferred to the truth itself. Dr. Whitby collects some of their maxims on this head

Κρειττον δε ελεσθαι ψευδος, η αληθες κακον· "A lie is better than a hurtful truth."- Menander

Το γαρ αγαθον κρειττον εστι της αληθειας· "Good is better than truth."- Proclus

Ενθα γαρ τι δει και ψευδος λεγεσθαι, λεγεσθω . "When telling a lie will be profitable, let it be told."- Darius in Herodotus, lib. iii. p. 101

"He may lie who knows how to do it εν δεοντι καιρῳ, in a suitable time."- Plato apud Stob., ser. 12

"There is nothing decorous in truth but when it is profitable; yea, sometimes και ψευδος ωνησεν ανθρωπους, και τ ’ αληθες εβλαψεν, truth is hurtful, and lying is profitable to men."- Maximus Tyrius, Diss. 3, p. 29

Having been brought up in such a loose system of morality, these converted Gentiles had need of these apostolic directions; Put away lying; speak the truth: Let lying never come near you; let truth be ever present with you

Clarke: Eph 4:25

We are members one of another - Consider yourselves as one body, of which Jesus Christ is the head; and as a man’ s right hand would not deceive or wrong his left hand, so deal honestly with each other; for ye are members one of another.

Clarke: Eph 4:26

Be ye angry, and sin not - Οργιζεσθε, here, is the same as ει μεν οργιζεσθε, If Ye be angry, do not sin. We can never suppose that the apostle delivers this as a precept, if we take the words as they stand in our version. Perhaps the sense is, Take heed that ye be not angry, lest ye sin; for it would be very difficult, even for an apostle himself, to be angry and not sin. If we consider anger as implying displeasure simply, then there are a multitude of cases in which a man may be innocently, yea, laudably angry; for he should be displeased with every thing which is not for the glory of God, and the good of mankind. But, in any other sense, I do not see how the words can be safely taken

Clarke: Eph 4:26

Let not the sun go down upon your wrath - That is: If you do get angry with any one, see that the fire be cast with the utmost speed out of your bosom. Do not go to sleep with any unkind or unbrotherly feeling; anger, continued in, may produce malice and revenge. No temper of this kind can consist with peace of conscience, and the approbation of God’ s Spirit in the soul.

Clarke: Eph 4:27

Neither give place to the devil - Your adversary will strive to influence your mind, and irritate your spirit; watch and pray that he may not get any place in you, or ascendancy over you

As the word διαβολος is sometimes used to signify a calumniator, tale-bearer, whisperer, or backbiter; (see in the original, 1Ti 3:11; 2Ti 3:3, and Tit 2:3); here it may have the same signification. Do not open your ear to the tale-bearer, to the slanderer, who comes to you with accusations against your brethren, or with surmisings and evil speakings. These are human devils; they may be the means of making you angry, even without any solid pretense; therefore give them no place, that you may not be angry at any time; but if, unhappily, you should be overtaken in this fault, let not the sun go down upon your wrath; go to your brother, against whom you have found your spirit irritated; tell him what you have heard, and what you fear; let your ears be open to receive his own account; carefully listen to his own explanation; and, if possible, let the matter be finally settled, that Satan may not gain advantage over either.

Clarke: Eph 4:28

Let him that stole steal no more - It is supposed that, among the rabbins, stealing was not entirely discountenanced, provided a portion was given to the poor. The apostle here teaches them a different doctrine: as they should speak truth every man with his neighbor, so they should in every respect act honestly, for nothing contrary to truth and righteousness could be tolerated under the Christian system. Let no man, under pretense of helping the poor, defraud another; but let him labor, working with his hands to provide that which is good, that he may have to give to him who is in necessity. Stealing, overreaching, defrauding, purloining, etc., are consistent with no kind of religion that acknowledges the true God. If Christianity does not make men honest, it does nothing for them. Those who are not saved from dishonesty fear not God, though they may dread man.

Calvin: Eph 4:1

The three remaining chapters consist entirely of practical exhortations. Mutual agreement is the first subject, in the course of which a discussion is introduced respecting the government of the church, as having been framed by our Lord for the purpose of maintaining unity among Christians.

1.I therefore, the prisoner of the Lord His imprisonment, which might have been supposed more likely to render him despised, is appealed to, as we have already seen, for a confirmation of his authority. It was the seal of that embassy with which he had been honored. Whatever belongs to Christ, though in the eyes of men it may be attended by ignominy, ought to be viewed by us with the highest regard. The apostle’s prison is more truly venerable than the splendid retinue or triumphal chariot of kings.

That ye may walk worthy This is a general sentiment, a sort of preface, on which all the following statements are founded. He had formerly illustrated the calling with which they were called, ¹³⁸ and now reminds them that they must live in obedience to God, in order that they may not be unworthy of such distinguished grace.

Calvin: Eph 4:2

2.With all humility. He now descends to particulars, and first of all he mentions humility The reason is, that he was about to enter on the subject of Unity, to which humility is the first step. This again produces meekness, which disposes us to bear with our brethren, and thus to preserve that unity which would otherwise be broken a hundred times in a day. Let us remember, therefore, that, in cultivating brotherly kindness, we must begin with humility. Whence come rudeness, pride, and disdainful language towards brethren? Whence come quarrels, insults, and reproaches? Come they not from this, that every one carries his love of himself, and his regard to his own interests, to excess? By laying aside haughtiness and a desire of pleasing ourselves, we shall become meek and gentle, and acquire that moderation of temper which will overlook and forgive many things in the conduct of our brethren. Let us carefully observe the order and arrangement of these exhortations. It will be to no purpose that we inculcate forbearance till the natural fierceness has been subdued, and mildness acquired; and it will be equally vain to discourse of meekness, till we have begun with humility.

Forbearing one another in love This agrees with what is elsewhere taught, that “love suffereth long and is kind.” (1Co 13:4.) Where love is strong and prevalent, we shall perform many acts of mutual forbearance.

Calvin: Eph 4:3

3.Endeavoring to keep the unity of the Spirit With good reason does he recommend forbearance, as tending to promote the unity of the Spirit. Innumerable offenses arise daily, which might produce quarrels, particularly when we consider the extreme bitterness of man’s natural temper. Some consider the unity of the Spirit to mean that spiritual unity which is produced in us by the Spirit of God. There can be no doubt that He alone makes us “of one accord, of one mind,” (Phi 2:2,) and thus makes us one; but I think it more natural to understand the words as denoting harmony of views. This unity, he tells us, is maintained by the bond of peace; for disputes frequently give rise to hatred and resentment. We must live at peace, if we would wish that brotherly kindness should be permanent amongst us.

Calvin: Eph 4:4

4.There is one body ¹³⁹ He proceeds to show more fully in how complete a manner Christians ought to be united. The union ought to be such that we shall form one body and one soul. These words denote the whole man. We ought to be united, not in part only, but in body and soul. He supports this by a powerful argument, as ye have been called in one hope of your calling. We are called to one inheritance and one life; and hence it follows, that we cannot obtain eternal life without living in mutual harmony in this world. One Divine invitation being addressed to all, they ought to be united in the same profession of faith, and to render every kind of assistance to each other. Oh, were this thought deeply impressed upon our minds, that we are subject to a law which no more permits the children of God to differ among themselves than the kingdom of heaven to be divided, how earnestly should we cultivate brotherly kindness! How should we dread every kind of animosity, if we duly reflected that all who separate us from brethren, estrange us from the kingdom of God! And yet, strangely enough, while we forget the duties which brethren owe to each other, we go on boasting that we are the sons of God. Let us learn from Paul, that none are at all fit for that inheritance who are not one body and one spirit.

Calvin: Eph 4:5

5.One Lord In the first Epistle to the Corinthians, he employs the word Lord, to denote simply the government of God.

“There are differences of administration, but the same Lord.”
(1Co 12:5)

In the present instance, as he shortly afterwards makes express mention of the Father, he gives this appellation strictly to Christ, who has been appointed by the Father to be our Lord, and to whose government we cannot be subject, unless we are of one mind. The frequent repetition of the word one is emphatic. Christ cannot be divided. Faith cannot be rent. There are not various baptisms, but one which is common to all. God cannot cease to be one, and unchangeable. It cannot but be our duty to cherish holy unity, which is bound by so many ties. Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man. All these arguments for unity deserve to be pondered, but cannot be fully explained. I reckon it enough to take a rapid glance at the apostle’s meaning, leaving the full illustration of it to the preachers of the gospel. The unity of faith, which is here mentioned, depends on the one, eternal truth of God, on which it is founded.

One baptism, This does not mean that Christian baptism is not to be administered more than once, but that one baptism is common to all; so that, by means of it, we begin to form one body and one soul. But if that argument has any force, a much stronger one will be founded on the truth, that the Father, and Son, and Spirit, are one God; for it is one baptism, which is celebrated in the name of the Three Persons. What reply will the Arians or Sabellians make to this argument? Baptism possesses such force as to make us one; and in baptism, the name of the Father, and of the Son, and of the Spirit, is invoked. Will they deny that one Godhead is the foundation of this holy and mysterious unity? We are compelled to acknowledge, that the ordinance of baptism proves the existence of Three Persons in one Divine essence.

Calvin: Eph 4:6

6.One God and Father of all This is the main argument, from which all the rest flow. How comes it that we are united by faith, by baptism, or even by the government of Christ, but because God the Father, extending to each of us his gracious presence, employs these means for gathering us to himself? The two phrases, ἐπὶ πάντων καὶ διὰ πάντων, may either mean, above all and through all Things, or above all and through all Men. Either meaning will apply sufficiently well, or rather, in both cases, the meaning will be the same. Although God by his power upholds, and maintains, and rules, all things, yet Paul is not now speaking of the universal, but of the spiritual government which belongs to the church. By the Spirit of sanctification, God spreads himself through all the members of the church, embraces all in his government, and dwells in all; but God is not inconsistent with himself, and therefore we cannot but be united to him into one body.

This spiritual unity is mentioned by our Lord.

“Holy Father, keep through thine own name those whom thou hast, given me, that they may be one as we are.”
(Joh 17:11)

This is true indeed, in a general sense, not only of all men but of all creatures. “In him we live, and move, and have our being.” (Act 17:28.) And again, “Do not I fill heaven and earth, saith the Lord?” (Jer 23:24.) But we must attend to the connection in which this passage stands. Paul is now illustrating the mutual relation of believers, which has nothing in common either with wicked men or with inferior animals. To this relation we must limit what is said about God’s government and presence. It is for this reason, also, that the apostle uses the word Father, which applies only to the members of Christ.

Calvin: Eph 4:7

7.But to every one He now describes the manner in which God establishes and preserves among us a mutual relation. No member of the body of Christ is endowed with such perfection as to be able, without the assistance of others, to supply his own necessities. A certain proportion is allotted to each; and it is only by communicating with each other, that all enjoy what is sufficient for maintaining their respective places in the body. The diversity of gifts is discussed in another Epistle, and very nearly with the same object.

“There are diversities of gifts, but the same Spirit”
(1Co 12:4.)

Such a diversity, we are there taught, is so far from injuring, that it tends to promote and strengthen, the harmony of believers.

The meaning of this verse may be thus summed up. “On no one has God bestowed all things. Each has received a certain measure. Being thus dependent on each other, they find it necessary to throw their individual gifts into the common stock, and thus to render mutual aid.” The words grace and gift remind us that, whatever may be our attainments, we ought not to be proud of them, because they lay us under deeper obligations to God. These blessings are said to be the gift of Christ; for, as the apostle, first of all, mentioned the Father, so his aim, as we shall see, is to represent all that we are, and all that we have, as gathered together in Christ.

Calvin: Eph 4:8

8.Therefore he saith To serve the purpose of his argument, Paul has departed not a little from the true meaning of this quotation. Wicked men charge him with having made an unfair use of Scripture. The Jews go still farther, and, for the sake of giving to their accusations a greater air of plausibility, maliciously pervert the natural meaning of this passage. What is said of God, is applied by them to David or to the people. “David, or the people,” they say, “ascended on high, when, in consequence of many victories, they rose superior to their enemies.” But a careful examination of the Psalm will convince any reader that the words, he ascended up on high, are applied strictly to God alone.

The whole Psalm may be regarded as anἐπίνικιον, a song of triumph, which David sings to God on account of the victories which he had obtained; but, taking occasion from the narrative of his own exploits, he makes a passing survey of the astonishing deliverances which the Lord had formerly wrought for his people. His object is to shew, that we ought to contemplate in the history of the Church the glorious power and goodness of God; and among other things he says, Thou hast ascended on high. (Psa 68:18.) The flesh is apt to imagine that God remains idle and asleep, when he does not openly execute his judgments. To the view of men, when the Church is oppressed, God is in some manner humbled; but, when he stretches out his avenging arm for her deliverance, he then appears to rouse himself, and to ascend his throne of judgment.

“Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts; he put them to a perpetual reproach.”
(Psa 78:65.)

This mode of expression is sufficiently common and familiar; and, in short, the deliverance of the Church is here called the ascension of God.

Perceiving that it is a song of triumph, in which David celebrates all the victories which God had wrought for the salvation of his Church, Paul very properly quoted the account given of God’s ascension, and applied it to the person of Christ. The noblest triumph which God ever gained was when Christ, after subduing sin, conquering death, and putting Satan to flight, rose majestically to heaven, that he might exercise his glorious reign over the Church. Hitherto there is no ground for the objection, that Paul has applied this quotation in a manner inconsistent with the design of the Psalmist. The continued existence of the Church is represented by David to be a manifestation of the Divine glory. But no ascension of God more triumphant or memorable will ever occur, than that which took place when Christ was carried up to the right hand of the Father, that he might rule over all authorities and powers, and might become the everlasting guardian and protector of his people.

He led captivity captive. === Captivity is a collective noun for captive enemies; and the plain meaning is, that God reduced his enemies to subjection, which was more fully accomplished in Christ than in any other way. He has not only gained a complete victory over the devil, and sin, and death, and all the power of hell, — but out of rebels he forms every day “a willing people,” (Psa 110:3,) when he subdues by his word the obstinacy of our flesh. On the other hand, his enemies — to which class all wicked men belong — are held bound by chains of iron, and are restrained by his power from exerting their fury beyond the limits which he shall assign.

===And gave gifts to men There is rather more difficulty in this clause; for the words of the Psalm are, “thou hast received gifts for men,” while the apostle changes this expression into gave gifts, and thus appears to exhibit an opposite meaning. Still there is no absurdity here; for Paul does not always quote the exact words of Scripture, but, after referring to the passage, satisfies himself with conveying the substance of it in his own language. Now, it is clear that the gifts which David mentions were not received by God for himself, but for his people; and accordingly we are told, in an earlier part of the Psalm, that “the spoil” had been “divided” among the families of Israel. (Psa 68:12.) Since therefore the intention of receiving was to give gifts, Paul can hardly be said to have departed from the substance, whatever alteration there may be in the words.

At the same time, I am inclined to a different opinion, that Paul purposely changed the word, and employed it, not as taken out of the Psalm, but as an expression of his own, adapted to the present occasion. Having quoted from the Psalm a few words descriptive of Christ’s ascension, he adds, in his own language, and gave gifts, — for the purpose of drawing a comparison between the greater and the less. Paul intends to shew, that this ascension of God in the person of Christ was far more illustrious than the ancient triumphs of the Church; because it is a more honorable distinction for a conqueror to dispense his bounty largely to all classes, than to gather spoils from the vanquished.

The interpretation given by some, that Christ received from the Father what he would distribute to us, is forced, and utterly at variance with the apostle’s purpose. No solution of the difficulty, in my opinion, is more natural than this. Having made a brief quotation from the Psalm, Paul took the liberty of adding a statement, which, though not contained in the Psalm, is true in reference to Christ — a statement, too, by which the ascension of Christ is proved to be more illustrious, and more worthy of admiration, than those ancient manifestations of the Divine glory which David enumerates.

Calvin: Eph 4:9

9.Now that he ascended Here again the slanderers exclaim, that Paul’s reasoning is trifling and childish. “Why does he attempt to make those words apply to a real ascension of Christ, which were figuratively spoken about a manifestation of the Divine glory? Who does not know that the word ascend is metaphorical? The conclusion, that he also descended first, has therefore no weight.”

I answer, Paul does not here reason in the manner of a logician, as to what necessarily follows, or may be inferred, from the words of the prophet. He knew that what David spake about God’s ascension was metaphorical. But neither can it be denied, that the expression bears a reference to some kind of humiliation on the part of God which had previously existed. It is this humiliation which Paul justly infers from the declaration that God had ascended. And at what time did God descend lower than when Christ emptied himself? (᾿Αλλ ᾿ ἑαυτὸν ἐκένωσε, Phi 2:7.) If ever there was a time when, after appearing to lay aside the brightness of his power, God ascended gloriously, it was when Christ was raised from our lowest condition on earth, and received into heavenly glory.

Besides, it is not necessary to inquire very carefully into the literal exposition of the Psalm, since Paul merely alludes to the prophet’s words, in the same manner as, on another occasion, he accommodates to his own subject a passage taken from the writings of Moses. “The righteousness which is of faith speaketh in this manner, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above;) or, who shall descend into the deep (that is, to bring up Christ again from the dead.”) (Rom 10:6 Deu 30:12.) But the appropriateness of the application which Paul makes of the passage to the person of Christ is not the only ground on which it must be defended. Sufficient evidence is afforded by the Psalm itself, that this ascription of praise relates to Christ’s kingdom. Not to mention other reasons which might be urged, it contains a distinct prophecy of the calling of the Gentiles.

Into the lower parts of the earth ¹⁴⁰ These words mean nothing more than the condition of the present life. To torture them so as to make them mean purgatory or hell, is exceedingly foolish. The argument taken from the comparative degree, “the lower parts,” is quite untenable. A comparison is drawn, not between one part of the earth and another, but between the whole earth and heaven; as if he had said, that from that lofty habitation Christ descended into our deep gulf.

Calvin: Eph 4:10

10.That ascended up far above all heavens; that is, beyond this created world. When Christ is said to be in heaven, we must not view him as dwelling among the spheres and numbering the stars. Heaven denotes a place higher than all the spheres, which was assigned to the Son of God after his resurrection. ¹⁴¹ Not that it is literally a place beyond the world, but we cannot speak of the kingdom of God without using our ordinary language. Others, again, considering that the expressions, above all heavens, and ascension into heaven, are of the same import, conclude that Christ is not separated from us by distance of place. But one point they have overlooked. When Christ is placed above the heavens, or in the heavens, all that surrounds the earth — all that lies beneath the sun and stars, beneath the whole frame of the visible world — is excluded.

===That he might fill all things. === To fill often signifies to Finish, and it might have that meaning here; for, by his ascension into heaven, Christ entered into the possession of the authority given to him by the Father, that he might rule and govern all things. But a more beautiful view, in my opinion, will be obtained by connecting two meanings which, though apparently contradictory, are perfectly consistent. When we hear of the ascension of Christ, it instantly strikes our minds that he is removed to a great distance from us; and so he actually is, with respect to his body and human presence. But Paul reminds us, that, while he is removed from us in bodily presence, he fills all things by the power of his Spirit. Wherever the right hand of God, which embraces heaven and earth, is displayed, Christ is spiritually present by his boundless power; although, as respects his body, the saying of Peter holds true, that

“the heaven must receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Act 3:21.)

By alluding to the seeming contradiction, the apostle has added not a little beauty to his language. He ascended; but it was that he, who was formerly bounded by a little space, might fill all things But did he not fill them before? In his divine nature, I own, he did; but the power of his Spirit was not so exerted, nor his presence so manifested, as after he had entered into the possession of his kingdom.

“The Holy Ghost was not yet given,
because Jesus was not yet glorified.” (Joh 7:39.)

And again,

“It is expedient for you that I go away; for, if I go not away, the Comforter will not come to you.” (Joh 16:7.)

In a word, when he began to sit at the right hand of the Father, he began also to fill all things. ¹⁴²

Calvin: Eph 4:11

He returns to explain the distribution of gifts, and illustrates at greater length what he had slightly hinted, that out of this variety arises unity in the church, as the various tones in music produce sweet melody. The meaning may be thus summed up. “The external ministry of the word is also commended, on account of the advantages which it yields. Certain men appointed to that office, are employed in preaching the gospel. This is the arrangement by which the Lord is pleased to govern his church, to maintain its existence, and ultimately to secure its highest perfection.”

It may excite surprise, that, when the gifts of the Holy Spirit form the subject of discussion, Paul should enumerate offices instead of gifts. I reply, when men are called by God, gifts are necessarily connected with offices. God does not confer on men the mere name of Apostles or Pastors, but also endows them with gifts, without which they cannot properly discharge their office. He whom God has appointed to be an apostle does not bear an empty and useless title; for the divine command, and the ability to perform it, go together. Let us now examine the words in detail.

11.And he gave The government of the church, by the preaching of the word, is first of all declared to be no human contrivance, but a most sacred ordinance of Christ. The apostles did not appoint themselves, but were chosen by Christ; and, at the present day, true pastors do not rashly thrust themselves forward by their own judgment, but are raised up by the Lord. In short, the government of the church, by the ministry of the word, is not a contrivance of men, but an appointment made by the Son of God. As his own unalterable law, it demands our assent. They who reject or despise this ministry offer insult and rebellion to Christ its Author. It is himself who gave them; for, if he does not raise them up, there will be none. Another inference is, that no man will be fit or qualified for so distinguished an office who has not been formed and moulded by the hand of Christ himself. To Christ we owe it that we have ministers of the gospel, that they abound in necessary qualifications, that they execute the trust committed to them. All, all is his gift.

Some, apostles The different names and offices assigned to different persons take their rise from that diversity of the members which goes to form the completeness of the whole body, — every ground of emulation, and envy, and ambition, being thus removed. If every person shall display a selfish character, shall strive to outshine his neighbor, and shall disregard all concerns but his own, — or, if more eminent persons shall be the object of envy to those who occupy a lower place, — in each, and in all of these cases, gifts are not applied to their proper use. He therefore reminds them, that the gifts bestowed on individuals are intended, not to be held for their personal and separate interests, but to be employed for the benefit of the whole. Of the offices which are here enumerated, we have already spoken at considerable length, ¹⁴³ and shall now say nothing more than the exposition of the passage seems to demand. Five classes of office-bearers are mentioned, though on this point, I am aware, there is a diversity of opinion; for some consider the two last to make but one office. Leaving out of view the opinions of others, I shall proceed to state my own.

I take the word apostles not in that general sense which the derivation of the term might warrant, but in its own peculiar signification, for those highly favored persons whom Christ exalted to the highest honor. Such were the twelve, to whose number Paul was afterwards added. Their office was to spread the doctrine of the gospel throughout the whole world, to plant churches, and to erect the kingdom of Christ. They had not churches of their own committed to them; but the injunction given to all of them was, to preach the gospel wherever they went.

Next to them come the Evangelists, who were closely allied in the nature of their office, but held an inferior rank. To this class belonged Timothy and others; for, while Paul mentions them along with himself in the salutations of his epistles, he does not speak of them as his companions in the apostleship, but claims this name as peculiarly his own. The services in which the Lord employed them were auxiliary to those of the apostles, to whom they were next in rank.

To these two classes the apostle adds Prophets. By this name some understand those persons who possessed the gift of predicting future events, among whom was Agabus. (Act 11:28.) But, for my own part, as doctrine is the present subject, I would rather define the word prophets, as on a former occasion, ¹⁴⁴ to mean distinguished interpreters of prophecies, who, by a remarkable gift of revelation, applied them to the subjects which they had occasion to handle; not excluding, however, the gift of prophecy, by which their doctrinal instruction was usually accompanied.

Pastors and Teachers are supposed by some to denote one office, because the apostle does not, as in the other parts of the verse, say, and some, pastors; and some, teachers; but, τοὺς δὲ, ποιμένας καὶ διδασκάλους, and some, pastors and teachers Chrysostom and Augustine are of this opinion; not to mention the commentaries of Ambrose, whose observations on the subject are truly childish and unworthy of himself. I partly agree with them, that Paul speaks indiscriminately of pastors and teachers as belonging to one and the same class, and that the name teacher does, to some extent, apply to all pastors. But this does not appear to me a sufficient reason why two offices, which I find to differ from each other, should be confounded. Teaching is, no doubt, the duty of all pastors; but to maintain sound doctrine requires a talent for interpreting Scripture, and a man may be a teacher who is not qualified to preach.

Pastors, in my opinion, are those who have the charge of a particular flock; though I have no objection to their receiving the name of teachers, if it be understood that there is a distinct class of teachers, who preside both in the education of pastors and in the instruction of the whole church. It may sometimes happen, that the same person is both a pastor and a teacher, but the duties to be performed are entirely different.

It deserves attention, also, that, of the five offices which are here enumerated, not more than the last two are intended to be perpetual. Apostles, Evangelists, and Prophets were bestowed on the church for a limited time only, — except in those cases where religion has fallen into decay, and evangelists are raised up in an extraordinary manner, to restore the pure doctrine which had been lost. But without Pastors and Teachers there can be no government of the church.

Papists have some reason to complain, that their primacy, of which they boast so much, is openly insulted in this passage. The subject of discussion is the unity of the church. Paul inquires into the means by which its continuance is secured, and the outward expressions by which it is promoted, and comes at length to the government of the church. If he knew a primacy which had a fixed residence, was it not his duty, for the benefit of the whole church, to exhibit one ministerial head placed over all the members, under whose government we are collected into one body? We must either charge Paul with inexcusable neglect and foolishness, in leaving out the most appropriate and powerful argument, or we must acknowledge that this primacy is at variance with the appointment of Christ. In truth, he plainly rejects it as without foundation, when he ascribes superiority to Christ alone, and represents the apostles, and all the pastors, as indeed inferior to Him, but associated on an equal level with each other. There is no passage of Scripture by which that tyrannical hierarchy, regulated by one earthly head, is more completely overturned. Paul has been followed by Cyprian, who gives a short and clear definition of what forms the only lawful monarchy in the church. There is, he says, one bishoprick, which unites the various parts into one whole. This bishoprick he claims for Christ alone, leaving the administration of it to individuals, but in a united capacity, no one being permitted to exalt himself above others.

Calvin: Eph 4:12

12.For the renewing of the saints In this version I follow Erasmus, not because I prefer his view, but to allow the reader an opportunity of comparing his version with the Vulgate and with mine, and then choosing for himself. The old translation was, ( ad consummationem ,) for the completeness. The Greek word employed by Paul isκαταρτισμός, which signifies literally the adaptation of things possessing symmetry and proportion; just as, in the human body, the members are united in a proper and regular manner; so that the word comes to signify perfection. But as Paul intended to express here a just and orderly arrangement, I prefer the word ( constitutio ) settlement or constitution, taking it in that sense in which a commonwealth, or kingdom, or province, is said to be settled, when confusion gives place to the regular administration of law.

For the work of the ministry God might himself have performed this work, if he had chosen; but he has committed it to the ministry of men. This is intended to anticipate an objection. “Cannot the church be constituted and properly arranged, without the instrumentality of men?” Paul asserts that a ministry is required, because such is the will of God.

For the edifying of the body of Christ This is the same thing with what he had formerly denominated the settlement or perfecting of the saints. Our true completeness and perfection consist in our being united in the one body of Christ. No language more highly commendatory of the ministry of the word could have been employed, than to ascribe to it this effect. What is more excellent than to produce the true and complete perfection of the church? And yet this work, so admirable and divine, is here declared by the apostle to be accomplished by the external ministry of the word. That those who neglect this instrument should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret revelations of the Spirit, — and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.

If the edification of the church proceeds from Christ alone, he has surely a right to prescribe in what manner it shall be edified. But Paul expressly states, that, according to the command of Christ, no real union or perfection is attained, but by the outward preaching. We must allow ourselves to be ruled and taught by men. This is the universal rule, which extends equally to the highest and to the lowest. The church is the common mother of all the godly, which bears, nourishes, and brings up children to God, kings and peasants alike; and this is done by the ministry. Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men! It is, no doubt, a thing in itself possible that divine influence alone should make us perfect without human assistance. But the present inquiry is not what the power of God can accomplish, but what is the will of God and the appointment of Christ. In employing human instruments for accomplishing their salvation, God has conferred on men no ordinary favor. Nor can any exercise be found better adapted to promote unity than to gather around the common doctrine — the standard of our General.

Calvin: Eph 4:13

13.Till we all come Paul had already said, that by the ministry of men the church is regulated and governed, so as to attain the highest perfection. But his commendation of the ministry is now carried farther. The necessity for which he had pleaded is not confined to a single day, but continues to the end. Or, to speak more plainly, he reminds his readers that the use of the ministry is not temporal, like that of a school for children, (παιδαγωγία, Gal 3:24,) but constant, so long as we remain in the world. Enthusiasts dream that the use of the ministry ceases as soon as we have been led to Christ. Proud men, who carry their desire of knowledge beyond what is proper, look down with contempt on the elementary instruction of childhood. But Paul maintains that we must persevere in this course till all our deficiencies are supplied; that we must make progress till death, under the teaching of Christ alone; and that we must not be ashamed to be the scholars of the church, to which Christ has committed our education.

In the unity of the faith But ought not the unity of the faith to reign among us from the very commencement? It does reign, I acknowledge, among the sons of God, but not so perfectly as to make them come together. Such is the weakness of our nature, that it is enough if every day brings some nearer to others, and all nearer to Christ. The expression, coming together, denotes that closest union to which we still aspire, and which we shall never reach, until this garment of the flesh, which is always accompanied by some remains of ignorance and weakness, shall have been laid aside.

And of the knowledge of the Son of God This clause appears to be added for the sake of explanation. It was the apostle’s intention to explain what is the nature of true faith, and in what it consists; that is, when the Son of God is known. To the Son of God alone faith ought to look; on him it relies; in him it rests and terminates. If it proceed farther, it will disappear, and will no longer be faith, but a delusion. Let us remember, that true faith confines its view so entirely to Christ, that it neither knows, nor desires to know, anything else.

Into a perfect man This must be read in immediate connection with what goes before; as if he had said, “What is the highest perfection of Christians? How is that perfection attained?” Full manhood is found in Christ; for foolish men do not, in a proper manner, seek their perfection in Christ. It ought to be held as a fixed principle among us, that all that is out of Christ is hurtful and destructive. Whoever is a man in Christ, is, in every respect, a perfect man.

The AGE of fullness means — full or mature age. No mention is made of old age, for in the Christian progress no place for it is found. Whatever becomes old has a tendency to decay; but the vigor of this spiritual life is continually advancing.

Calvin: Eph 4:14

14.That we may be no more children Having spoken of that perfect manhood, towards which we are proceeding throughout the whole course of our life, he reminds us that, during such a progress, we ought not to resemble children. An intervening period is thus pointed out between childhood and man’s estate. Those are “children” who have not yet advanced a step in the way of the Lord, but who still hesitate, — who have not yet determined what road they ought to choose, but move sometimes in one direction and sometimes in another, always doubtful, always wavering. Those, again, who are thoroughly founded in the doctrine of Christ, though not yet perfect, have so much wisdom and vigor as to choose properly, and proceed steadily, in the right course. Thus we find that the life of believers, marked by a constant desire and progress towards those attainments which they shall ultimately reach, bears a resemblance to youth. At no period of this life are we men. But let not such a statement be carried to the other extreme, as if there were no progress beyond childhood. After being born to Christ, we ought to grow, so as “not to be children in understanding.” (1Co 14:20.) Hence it appears what kind of Christianity the Popish system must be, when the pastors labor, to the utmost of their power, to keep the people in absolute infancy.

Tossed to and fro, and carried about The distressing hesitation of those who do not place absolute reliance on the word of the Lord, is illustrated by two striking metaphors. The first is taken from small ships, exposed to the fury of the billows in the open sea, holding no fixed course, guided neither by skill nor design, but hurried along by the violence of the tempest. The next is taken from straws, or other light substances, which are carried hither and thither as the wind drives them, and often in opposite directions. Such must be the changeable and unsteady character of all who do not rest on the foundation of God’s eternal truth. It is their just punishment for looking, not to God, but to men. Paul declares, on the other hand, that faith, which rests on the word of God, stands unshaken against all the attacks of Satan.

By every wind of doctrine By a beautiful metaphor, all the doctrines of men, by which we are drawn away from the simplicity of the gospel, are called winds God gave us his word, by which we might have placed ourselves beyond the possibility of being moved; but, giving way to the contrivances of men, we are carried about in all directions.

By the cunning of men There will always be impostors, who make insidious attacks upon our faith; but, if we are fortified by the truth of God, their efforts will be unavailing. Both parts of this statement deserve our careful attention. When new sects, or wicked tenets, spring up, many persons become alarmed. But the attempts of Satan to darken, by his falsehoods, the pure doctrine of Christ, are at no time interrupted; and it is the will of God that these struggles should be the trial of our faith. When we are informed, on the other hand, that the best and readiest defense against every kind of error is to bring forward that doctrine which we have learned from Christ and his apostles, this surely is no ordinary consolation.

With what awful wickedness, then, are Papists chargeable, who take away from the word of God everything like certainty, and maintain that there is no steadiness of faith, but what depends on the authority of men! If a man entertain any doubt, it is in vain to bid him consult the word of God: he must abide by their decrees. But we have embraced the law, the prophets, and the gospel. Let us therefore confidently expect that we shall reap the advantage which is here promised, — that all the impostures of men will do us no harm. They will attack us, indeed, but they will not prevail. We are entitled, I acknowledge, to look for the dispensation of sound doctrine from the church, for God has committed it to her charge; but when Papists avail themselves of the disguise of the church for burying doctrine, they give sufficient proof that they have a diabolical synagogue.

The Greek wordκυβεία, which I have translated cunning, is taken from players at dice, who are accustomed to practice many arts of deception. The words, ἐν πανουργίᾳ, by craftiness, intimate that the ministers of Satan are deeply skilled in imposture; and it is added, that they keep watch, in order to insnare, (πρὸς τὴν μεθοδείαν τὢς πλάνης.) All this should rouse and sharpen our minds to profit by the word of God. If we neglect to do so, we may fall into the snares of our enemies, and endure the severe punishment of our sloth.

Calvin: Eph 4:15

15.But, speaking the truth Having already said that we ought not to be children, destitute of reason and judgment, he now enjoins us to grow up in the truth. ¹⁴⁵ Though we have not arrived at man’s estate, we ought at least, as we have already said, to be advanced children. The truth of God ought to have such a firm hold of us, that all the contrivances and attacks of Satan shall not draw us from our course; and yet, as we have not hitherto attained full and complete strength, we must make progress until death.

He points out the design of this progress, that Christ may be the head, “that in all things he may have the pre-eminence,” (Col 1:18,) and that in him alone we may grow in vigor or in stature. Again, we see that no man is excepted; all are enjoined to be subject, and to take their own places in the body.

What aspect then does Popery present, but that of a crooked, deformed person? Is not the whole symmetry of the church destroyed, when one man, acting in opposition to the head, refuses to be reckoned one of the members? The Papists deny this, and allege that the Pope is nothing more than a ministerial head. But such cavils do them no service. The tyranny of their idol must be acknowledged to be altogether inconsistent with that order which Paul here recommends. In a word, a healthful condition of the church requires that Christ alone “must increase,” and all others “must decrease.” (Joh 3:30.) Whatever increase we obtain must be regulated in such a manner, that we shall remain in our own place, and contribute to exalt the head.

When he bids us give heed to the truth in love, he uses the preposition in, (ἐν,) like the corresponding Hebrew preposition ב , ( beth,) as signifying with, — speaking the truth With love ¹⁴⁶ If each individual, instead of attending exclusively to his own concerns, shall desire mutual intercourse, there will be agreeable and general progress. Such, the Apostle assures us, must be the nature of this harmony, that men shall not be suffered to forget the claims of truth, or, disregarding them, to frame an agreement according to their own views. This proves the wickedness of the Papists, who lay aside the word of God, and labor to force our compliance with their decisions.

Calvin: Eph 4:16

16.From whom the whole body All our increase should tend to exalt more highly the glory of Christ. This is now proved by the best possible reason. It is he who supplies all our wants, and without whose protection we cannot be safe. As the root conveys sap to the whole tree, so all the vigor which we possess must flow to us from Christ. There are three things here which deserve our attention. The first is what has now been stated. All the life or health which is diffused through the members flows from the head; so that the members occupy a subordinate rank. The second is, that, by the distribution made, the limited share of each renders the communication between all the members absolutely necessary. The third is, that, without mutual love, the health of the body cannot be maintained. Through the members, as canals, is conveyed from the head all that is necessary for the nourishment of the body. While this connection is upheld, the body is alive and healthy. Each member, too, has its own proper share, — according to the effectual working in the measure of every part.

Lastly, he shows that by love the church is edified, — to the edifying of itself in love. This means that no increase is advantageous, which does not bear a just proportion to the whole body. That man is mistaken who desires his own separate growth. If a leg or arm should grow to a prodigious size, or the mouth be more fully distended, would the undue enlargement of those parts be otherwise than injurious to the whole frame? In like manner, if we wish to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other. This is accomplished by love; and where it does not reign, there is no “edification,” but an absolute scattering of the church.

Calvin: Eph 4:17

17.This I say therefore That government which Christ has appointed for the edification of his church has now been considered. He next inquires what fruits the doctrine of the gospel ought to yield in the lives of Christians; or, if you prefer it, he begins to explain minutely the nature of that edification by which doctrine ought to be followed.

That ye henceforth walk not in vanity He first exhorts them to renounce the vanity of unbelievers, arguing from its inconsistency with their present views. That those who have been taught in the school of Christ, and enlightened by the doctrine of salvation, should follow vanity, and in no respect differ from those unbelieving and blind nations on whom no light of truth has ever shone, would be singularly foolish. On this ground he very properly calls upon them to demonstrate, by their life, that they had gained some advantage by becoming the disciples of Christ. To impart to his exhortation the greater earnestness, he beseeches them by the name of God, — this I say and testify in the Lord, ¹⁴⁷ — reminding them, that, if they despised this instruction, they must one day give an account.

As other Gentiles walk He means those who had not yet been converted to Christ. But, at the same time, he reminds the Ephesians how necessary it was that they should repent, since by nature they resembled lost and condemned men. The miserable and shocking condition of other nations is held out as the motive to a change of disposition. He asserts that believers differ from unbelievers; and points out, as we shall see, the causes of this difference. With regard to the former, he accuses their mind of vanity: and let us remember, that he speaks generally of all who have not been renewed by the Spirit of Christ.

In the vanity of their mind Now, the mind holds the highest rank in the human constitution, is the seat of reason, presides over the will, and restrains sinful desires; so that our theologians of the Sorbonne are in the habit of calling her the Queen. But, Paul makes the mind to consist of nothing else than vanity; and, as if he had not expressed his meaning strongly enough, he gives no better title to her daughter, the understanding. Such is my interpretation of the wordδιανοία; for, though it signifies the thought, yet, as it is in the singular number, it refers to the thinking faculty. Plato, about the close of his Sixth Book on a Republic, assigns toδιανοία an intermediate place between νόησις and πίστις but his observations are so entirely confined to geometrical subjects, as not to admit of application to this passage. Having formerly asserted that men see nothing, Paul now adds, that they are blind in reasoning, even on the most important subjects.

Let men now go and be proud of free-will, whose guidance is here marked by so deep disgrace. But experience, we shall be told, is openly at variance with this opinion; for men are not so blind as to be incapable of seeing anything, nor so vain as to be incapable of forming any judgment. I answer, with respect to the kingdom of God, and all that relates to the spiritual life, the light of human reason differs little from darkness; for, before it has pointed out the road, it is extinguished; and its power of perception is little else than blindness, for ere it has reached the fruit, it is gone. The true principles held by the human mind resemble sparks; ¹⁴⁸ but these are choked by the depravity of our nature, before they have been applied to their proper use. All men know, for instance, that there is a God, and that it is our duty to worship him; but such is the power of sin and ignorance, that from this confused knowledge we pass all at once to an idol, and worship it in the place of God. And even in the worship of God, it leads to great errors, particularly in the first table of the law.

As to the second objection, our judgment does indeed agree with the law of God in regard to the mere outward actions; but sinful desire, which is the source of everything evil, escapes our notice. Besides, Paul does not speak merely of the natural blindness which we brought with us from the womb, but refers also to a still grosser blindness, by which, as we shall afterwards see, God punishes former transgressions. We conclude with observing, that the reason and understanding which men naturally possess, make them in the sight of God without excuse; but, so long as they allow themselves to live according to their natural disposition, they can only wander, and fall, and stumble in their purposes and actions. Hence it appears in what estimation and value false worship must appear in the sight of God, when it proceeds from the gulf of vanity and the maze of ignorance.

Calvin: Eph 4:18

18.Being alienated from the life of God. === The life of God may either mean what is accounted life in the sight of God, as in that passage,

“they loved the praise of men more than the praise of God, ”
(Joh 12:43,)

or, that life which God bestows on his elect by the Spirit of regeneration. In both cases the meaning is the same. Our ordinary life, as men, is nothing more than an empty image of life, not only because it quickly passes, but also because, while we live, our souls, not keeping close to God, are dead. There are three kinds of life in this world. The first is animal life, which consists only of motion and the bodily senses, and which we have in common with the brutes; the second is human life, which we have as the children of Adam; and the third is that supernatural life, which believers alone obtain. And all of them are from God, so that each of them may be called the life of God. As to the first, Paul, in his sermon at Athens, says, (Act 17:28,) “In him we live, and move, and have our being;” and the Psalmist says,

“Send forth thy Spirit, and they shall be created; and thou wilt renew the face of the earth.” (Psa 104:30.)

Of the second Job says,

“Thou hast granted me life, and thy visitation hath preserved my spirit.” (Job 10:12.)

But the regeneration of believers is here called, by way of eminence, the life of God, because then does God truly live in us, and we enjoy his life, when he governs us by his Spirit. Of this life all men who are not new creatures in Christ are declared by Paul to be destitute. So long, then, as we remain in the flesh, that is, in ourselves, how wretched must be our condition! We may now form a judgment of all the moral virtues, as they are called; for what sort of actions will that life produce which, Paul affirms, is not the life of God? Before anything good can begin to proceed from us, we must first be renewed by the grace of Christ. This will be the commencement of a true, and, as the phrase is, a vital life.

===On account of the ignorance that is in them We ought to attend to the reason which is here assigned; for, as the knowledge of God is the true life of the soul, so, on the contrary, ignorance is the death of it. And lest we should adopt the opinion of philosophers, that ignorance, which leads us into mistakes, is only an incidental evil, Paul shews that it has its root in the blindness of their heart, by which he intimates that it dwells in their very nature. The first blindness, therefore, which covers the minds of men, is the punishment of original sin; because Adam, after his revolt, was deprived of the true light of God, in the absence of which there is nothing but fearful darkness.

Calvin: Eph 4:19

19.Who being past feeling The account which had been given of natural depravity is followed by a description of the worst of all evils, brought upon men by their own sinful conduct. Having destroyed the sensibilities of the heart, and allayed the stings of remorse, they abandon themselves to all manner of iniquity. We are by nature corrupt and prone to evil; nay, we are wholly inclined to evil. Those who are destitute of the Spirit of Christ give loose reins to self-indulgence, till fresh offenses, producing others in constant succession, bring down upon them the wrath of God. The voice of God, proclaimed by an accusing conscience, still continues to be heard; but, instead of producing its proper effects, appears rather to harden them against all admonition. On account of such obstinacy, they deserve to be altogether forsaken by God.

The usual symptom of their having been thus forsaken is — the insensibility to pain, which is here described — being past feeling. Unmoved by the approaching judgment of God, whom they offend, they go on at their ease, and fearlessly indulge without restraint in the pleasures of sin. No shame is felt, no regard to character is maintained. The gnawing of a guilty conscience, tormented by the dread of the Divine judgment, may be compared to the porch of hell; but such hardened security as this — is a whirlpool which swallows up and destroys. As Solomon says,

“When the wicked is come to the deep, he despiseth it.”
(Pro 18:3.)

Most properly, therefore, does Paul exhibit that dreadful example of Divine vengeance, in which men forsaken by God — having laid conscience to sleep, and destroyed all fear of the Divine judgment, — in a word, being past feeling, — surrender themselves with brutal violence to all wickedness. This is not universally the case. Many even of the reprobate are restrained by God, whose infinite goodness prevents the absolute confusion in which the world would otherwise be involved. The consequence is, that such open lust, such unrestrained intemperance, does not appear in all. It is enough that the lives of some present such a mirror, fitted to awaken our alarm lest anything similar should happen to ourselves.

Lasciviousness (ἀσελγείᾳ) appears to me to denote that wantonness with which the flesh indulges in intemperance and licentiousness, when not restrained by the Spirit of God. Uncleanness is put for scandalous enormities of every description. It is added, with greediness. The Greek wordπλεονεξία, which is so translated, often signifies covetousness, (Luk 12:15; 2Pe 2:14,) and is so explained by some in this passage; but I cannot adopt that view. Depraved and wicked desires being insatiable, Paul represents them as attended and followed by greediness, which is the contrary of moderation.

Calvin: Eph 4:20

20.But ye have not He now draws a contrast of a Christian life, so as to make it evident how utterly inconsistent it is with the character of a godly man to defile himself regardlessly with the abominations of the Gentiles. Because the Gentiles walk in darkness, therefore they do not distinguish between right and wrong; but those on whom the truth of God shines ought to live in a different manner. That those to whom the vanity of the senses is a rule of life, should yield themselves up to base lusts, is not surprising; but the doctrine of Christ teaches us to renounce our natural dispositions. He whose life differs not from that of unbelievers, has learned nothing of Christ; for the knowledge of Christ cannot be separated from the mortification of the flesh.

Calvin: Eph 4:21

21.If ye have heard him To excite their attention and earnestness the more, he not only tells them that they had heard Christ, but employs a still stronger expression, ye have been taught in him, as if he had said, that this doctrine had not been slightly pointed out, but faithfully delivered and explained.

As the truth is in Jesus This contains a reproof of that superficial knowledge of the gospel, by which many are elated, who are wholly unacquainted with newness of life. They think that they are exceedingly wise, but the apostle pronounces it to be a false and mistaken opinion. There is a twofold knowledge of Christ, — one, which is true and genuine, — and another, which is counterfeit and spurious. Not that, strictly speaking, there are two kinds; but most men falsely imagine that they know Christ, while they know nothing but what is carnal. In another Epistle he says,

“If any man be in Christ, let him be a new creature.”
(2Co 5:17.)

So here he affirms that any knowledge of Christ, which is not accompanied by mortification of the flesh, is not true and sincere.

Calvin: Eph 4:22

22.That ye put off He demands from a Christian man repentance, or a new life, which he makes to consist of self-denial and the regeneration of the Holy Spirit. Beginning with the first, he enjoins us to lay aside, or put off the old man, employing the metaphor of garments, which we have already had occasion to explain. The old man, — as we have repeatedly stated, in expounding the sixth chapter of the Epistle to the Romans, and other passages where it occurs, — means the natural disposition which we bring with us from our mother’s womb. In two persons, Adam and Christ, he describes to us what may be called two natures. As we are first born of Adam, the depravity of nature which we derive from him is called the Old man; and as we are born again in Christ, the amendment of this sinful nature is called the New man. In a word, he who desires to put off the old man must renounce his nature. To suppose that the words Old and New contain an allusion to the Old and New Testaments, is exceedingly unphilosophical.

Concerning the former conversation To make it more evident that this exhortation to the Ephesians was not unnecessary, he reminds them of their former life. “Before Christ revealed himself to your minds, the old man reigned in you; and therefore, if you desire to lay him aside, you must renounce your former life.” Which is corrupted. He describes the old man from the fruits, that is, from the wicked desires, which allure men to destruction; for the word, corrupt, alludes to old age, which is closely allied to corruption. Let us beware of considering the deceitful lusts, as the Papists do, to mean nothing more than the gross and visible lusts, which are generally acknowledged to be base. The word includes also those dispositions which, instead of being censured, are sometimes applauded, — such as ambition, cunning, and everything that proceeds either from self-love or from want of confidence in God.

Calvin: Eph 4:23

23.And be renewed The second part of the rule for a devout and holy life is to live, not in our own spirit, but in the Spirit of Christ. But what is meant by — the spirit of your mind? I understand it simply to mean, — Be renewed, not only with respect to the inferior appetites or desires, which are manifestly sinful, but with respect also to that part of the soul which is reckoned most noble and excellent. And here again, he brings forward to view that Queen which philosophers are accustomed almost to adore. There is an implied contrast between the spirit of our mind and the Divine and heavenly Spirit, who produces in us another and a new mind. How much there is in us that is sound or uncorrupted may be easily gathered from this passage, which enjoins us to correct chiefly the reason or mind, in which we are apt to imagine that there is nothing but what is virtuous and deserves commendation.

Calvin: Eph 4:24

24.And that ye put on the new man All that is meant is, “Be renewed in the spirit, or, be renewed within or completely, — beginning with the mind, which appears to be the part most free from all taint of sin.” What is added about the creation, may refer either to the first creation of man, or to the second creation, which is effected by the grace of Christ. Both expositions will be true. Adam was at first created after the image of God, and reflected, as in a mirror, the Divine righteousness; but that image, having been defaced by sin, must now be restored in Christ. The regeneration of the godly is indeed — as we have formerly explained ¹⁴⁹ — nothing else than the formation anew of the image of God in them. There is, no doubt, a far more rich and powerful manifestation of Divine grace in this second creation than in the first; but our highest perfection is uniformly represented in Scripture as consisting in our conformity and resemblance to God. Adam lost the image which he had originally received, and therefore it becomes necessary that it shall be restored to us by Christ. The design contemplated by regeneration is to recall us from our wanderings to that end for which we were created.

In righteousness If righteousness be taken as a general term for uprightness, holiness will be something higher, or that purity which lies in being devoted to the service of God. I am rather inclined to consider holiness as referring to the first table, and righteousness to the second table, of the law, as in the song of Zacharias,

“That we may serve him in holiness and righteousness, all the days of our life.” (Luk 1:74.)

Plato lays down the distinction correctly, that holiness (ὁσιότης) lies in the worship of God, and that the other part, righteousness, (δικαιοσύνη,) bears a reference to men. The genitive, of truth, (τὢς αληθείας,) is put in the place of an adjective, and refers to both terms; so that, while it literally runs, in righteousness and holiness of truth, the meaning is, in true righteousness and holiness. He warns us that both ought to be sincere; because we have to do with God, whom it is impossible to deceive.

Calvin: Eph 4:25

25.Wherefore, putting away lying From this head of doctrine, that is, from the righteousness of the new man, all godly exhortations flow, like streams from a fountain; for if all the precepts which relate to life were collected, yet, without this principle, they would be of little value. Philosophers take a different method; but, in the doctrine of godliness, there is no other way than this for regulating the life. Now, therefore, he comes to lay down particular exhortations, drawn from the general doctrine. Having concluded from the truth of the gospel, that righteousness and holiness ought to be true, he now argues from the general statement to a particular instance, that every man should speak truth with his neighbour. Lying is here put for every kind of deceit, hypocrisy, or cunning; and truth for honest dealing. He demands that every kind of communication between them shall be sincere; and enforces it by this consideration, for we are members one of another. That members should not agree among themselves, — that they should act in a deceitful manner towards each other, is prodigious wickedness.

Calvin: Eph 4:26

26.Be ye angry, and sin not Whether or not the apostle had in his eye a part of the fourth Psalm is uncertain. The words used by him (᾿Οργίζεσθε καὶ υὴ ἁμαρτάνετε) occur in the Greek translation, though the wordὀργίζεσθε, which is translated, be ye angry, is considered by some to mean tremble. ¹⁵⁰ The Hebrew verb רגז ( ragaz) signifies either to be agitated by anger, or, to tremble. As to the passage of the Psalm, the idea of trembling will be quite appropriate. “Do not choose to resemble madmen, who rush fearlessly in any direction, but let the dread of being accounted foolhardy keep you in awe.” The word sometimes signifies to strive or quarrel, as, in that instance, (Gen 45:24,) “See that ye fall not out by the way;” and accordingly, the Psalmist adds, “Commune with your own heart, and be still,” — abstain from furious encounters.

In my opinion, Paul merely alludes to the passage with the following view. There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. Most appropriately, therefore, did Paul, when he wished to describe the proper limitation of anger, employ the well-known passage, Be ye angry, and sin not. We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, — if we pour out our indignation against our own faults. With respect to others, we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions.

Let not the sun go down It is scarcely possible, however, but that we shall sometimes give way to improper and sinful passion, — so strong is the tendency of the human mind to what is evil. Paul therefore suggests a second remedy, that we shall quickly suppress our anger, and not suffer it to gather strength by continuance. The first remedy was, Be ye angry, and sin not; but, as the great weakness of human nature renders this exceedingly difficult, the next is — not to cherish wrath too long in our minds, or allow it sufficient time to become strong. He enjoins accordingly, let not the sun go down upon your wrath. If at any time we happen to be angry, let us endeavor to be appeased before the sun has set.

Calvin: Eph 4:27

27.Neither give place (τῷ διαβόλῳ) to the devil. I am aware of the interpretation which some give of this passage. Erasmus, who translates it, “neither give place to the Slanderer,” ( calumniatori ,) shews plainly that he understood it as referring to malicious men. But I have no doubt, Paul’s intention was, to guard us against allowing Satan to take possession of our minds, and, by keeping in his hands this citadel, to do whatever he pleases. We feel every day how impossible, or, at least, how difficult it is to cure long-continued hatred. What is the cause of this, but that, instead of resisting the devil, we yield up to him the possession of our heart? Before the poison of hatred has found its way into the heart, anger must be thoroughly dislodged.

Calvin: Eph 4:28

28.Let him that stole steal no more This includes not merely the grosser thefts which are punished by human laws, but those of a more concealed nature, which do not fall under the cognizance of men, — every kind of depredation by which we seize the property of others. But he does not simply forbid us to take that property in an unjust or unlawful manner. He enjoins us to assist our brethren, as far as lies in our power.

That he may have to give to him that needeth “Thou who formerly stolest must not only obtain thy subsistence by lawful and harmless toil, but must give assistance to others.” He is first required to labor, working with his hands, that he may not supply his wants at the expense of his brethren, but may support life by honorable labor. But the love which we owe to our neighbor carries us much farther. No one must live to himself alone, and neglect others. All must labor to supply each other’s necessities.

But a question arises, does Paul oblige all men to labor with their hands? This would be excessively hard. I reply, the meaning is plain, if it be duly considered. Every man is forbidden to steal. But many people are in the habit of pleading want, and that excuse is obviated by enjoining them rather to labor (μᾶλλον δε κοπιάτω) with their hands. As if he had said, “No condition, however hard or disagreeable, can entitle any man to do injury to another, or even to refrain from contributing to the necessities of his brethren.

The thing which is good This latter clause, which contains an argument from the greater to the less, gives no small additional strength to the exhortation. As there are many occupations which do little to promote the lawful enjoyments of men, he recommends to them to choose those employments which yield the greatest advantage to their neighbors. We need not wonder at this. If those trades which can have no other effect than to lead men into immorality, were denounced by heathens — and Cicero among the number — as highly disgraceful, would an apostle of Christ reckon them among the lawful callings of God?

Defender: Eph 4:1

See note on Eph 3:1.

Defender: Eph 4:1

A Christian's "walk" should both match and balance his doctrine.

Defender: Eph 4:1

"Vocation" is "calling," and we are "called" to be separated unto Christ and to walk in Him (Col 2:6)."

Defender: Eph 4:3

It is noteworthy that the only references to Christian "unity" in the New Testament - in so far as the word itself is concerned - are here in this chapter. "The unity of the faith" (Eph 4:13) is vital, but so is "the unity of the Spirit." There can be no real spiritual unity without doctrinal unity, and vice versa. In one sense, the two are synonymous because sound doctrine includes the doctrine of the Holy Spirit and His fruit produced in the lives of true believers (1Co 1:10)."

Defender: Eph 4:4

The doctrine of Christian unity, including both doctrinal and spiritual unity, incorporates seven units: one body, composed of all the individual members that make up a body, as stressed by Paul (1Co 12:12); one Spirit who indwells each believer and has baptized them into that body (1Co 12:13); one hope, centered on Christ's return to complete His work of redemption (Eph 1:14; Tit 2:13); one Lord, Jesus Christ, who has purchased each believer with His own blood (Eph 1:7; 1Pe 1:18, 1Pe 1:19); one faith, that body of truth which has been "once delivered unto the saints" (Jud 1:3); one baptism, by which we have all been identified with and united with Christ; and one God and Father of us all."

Defender: Eph 4:5

Whether this "one baptism" refers to Spirit baptism or water baptism has been extensively argued. Since both aspects of baptism are taught in the Bible, with water baptism being the visible sign and testimony to the Spirit's baptism, and since no modifying words or phrases are attached to the word here to identify it as one or the other, it is probable that both aspects are in view. It is implied that both go together in one unifying reality (see 1Co 12:13, note; Rom 6:3-5, note)."

Defender: Eph 4:6

Note another reference to the three Persons of the Godhead in these verses (compare Eph 1:17; Eph 2:18; Eph 3:14-19) - the Spirit (Eph 4:4), the Lord (Eph 4:5), the Father (Eph 4:6). The Father is above all things; the Son manifests God through all things; and the Spirit is in all believing Christians."

Defender: Eph 4:7

In spite of the seven-fold unity just described (Eph 4:4-6), each individual has received his or her own distinct gift(s) from Christ."

Defender: Eph 4:8

This quotation is from Psa 68:18, the context of which is apparently describing the Lord among His heavenly hosts of angels, riding as a mighty conqueror returning home with the spoils of battle, the spoils consisting of "captivity" led forth "captive." Evidently this prize of battle had consisted of a band of prisoners that had been held captive in an alien land, but now had in turn been captured from the enemy by the returning king. The latter - none other than the Lord Himself - as he returned to His "holy place," "ascended up on high" to do this, evidently returning from somewhere below (Psa 68:17, Psa 68:18)."

Defender: Eph 4:9

The ascending Lord was not merely ascending back from the earth, but from "the lower parts of the earth." This somewhat enigmatic geographical reference could, by itself, perhaps refer to the deep ocean bottom, but this would not yield captives. More likely it refers to the great pit at the center of the earth, indicated in the Bible as the prison confining the souls of the dead, the place called Sheol in the Old Testament Hebrew and Hades in the Greek New Testament, but often translated "hell" in the King James Version.

One of Christ's purposes when He came to earth was "to preach deliverance to the captives, and ... to set at liberty them that are bruised" (Luk 4:18). This statement of Jesus is taken from Isa 61:1, where it reads "... to proclaim liberty to the captives, and the opening of the prison to them that are bound." When Christ died on the cross, He in the Spirit "went and preached unto the spirits in prison" (1Pe 3:19). The word "preached" can be better translated "proclaimed" - that is, proclaimed His victory over Satan. Christ had said prophetically (Psa 16:10), "thou wilt not leave [abandon] my soul in hell" (Act 2:27). He returned from Hades with "the keys of hell and of death" (Rev 1:18), bringing "captivity captive" with Him as He returned. His spirit returned to His body resting in Joseph's tomb, and He arose from the dead, alive forever more. The souls of those who had died in faith came with Him from their resting place in Hades in "Abraham's bosom" (Luk 16:22), and then, in a mighty miracle, "the graves were opened; and many bodies of the saints which slept arose" (Mat 27:52). With the thief on the cross who had also believed, the Lord then presumably took them all with Him into "paradise, the third heaven" (Luk 23:43; 2Co 12:2, 2Co 12:4), where they will remain with the Lord until He comes to earth again with them and with the souls of all who have died as Christian believers since that time (1Th 3:13; 1Th 4:14)."

Defender: Eph 4:10

Jesus, in pre-incarnate theophanies, had previously "ascended up to heaven" and come "down from heaven," even while remaining "in heaven" (Joh 3:13). Now, however, He "ascended up far above all heavens" - above the atmosphere, above the stars, even above the third heaven of paradise, "that he might fill all things." He is Creator and Redeemer of the entire universe, omnipresent in the Spirit, even though residing at the right hand of the Father in His glorified human body."

Defender: Eph 4:11

Continuing the analogy with returning human conquerors, who gave gifts to their countrymen, the ascended Christ, by His Spirit, has given spiritual gifts to His subjects individually, to be exercised for the benefit of the one body, corporately. Many of these gifts of the Spirit are listed in Rom 12:4-8, and 1Co 12:4-12, 1Co 12:27-30. Only four (or five) of the more essential gifts are listed here. As noted before, the gifts of apostles and prophets to the body ceased with the completion of the New Testament and the death of John, the last of the apostles (see note on Eph 3:5, Eph 3:6).

Defender: Eph 4:11

The Greek here may be read "pastors-teachers," suggesting that this may be one gift, rather than two. However, the gift of teaching is also mentioned in the other two lists of gifts (Rom 12:7; 1Co 12:28), so must be a distinct gift not necessarily combined with the pastoral (or "shepherding") gift. The only other gift mentioned in all the three lists is that of prophecy, but this gift has ceased."

Defender: Eph 4:12

The gifts are all to be used for "edifying" - that is, "building up" - the body of Christ, both individually and corporately, adding stones to the building (Eph 2:22) and also strengthening the individual members."

Defender: Eph 4:13

See note on Eph 4:3. Also note Rom 16:17, Rom 16:18.

Defender: Eph 4:13

"And" could better be rendered "even." The unity of the faith is essentially synonymous with "the knowledge of the Son of God.""

Defender: Eph 4:14

If this characteristic was true in the apostolic age, it is far more so today. The word "children" actually means "babes" (Heb 5:13). The number of cults, heresies and compromises has multiplied almost without number, and vigilance against the crafty "deceiver," Satan, is needed more than ever (Rev 12:9)."

Defender: Eph 4:15

This is almost the antidote to false doctrine and even rank unbelief. "Speaking the truth" is actually one word in the Greek - "truth-speaking." We should speak only if we speak the truth, remembering that "thy word is truth" (Joh 17:17), and we should do so only in love (Christian charity, unselfish concern for those to whom we speak)."

Defender: Eph 4:18

Pagan unbelievers may be intellectual, "in the vanity of their mind" (Eph 4:17), but their "understanding [is] darkened." Despite their worldly learning, they are ignorant and blind to real truth. Therefore we are to "walk not as other Gentiles walk," (Eph 4:17) trying to please them."

Defender: Eph 4:24

The "new man" is an actual new creation (2Co 5:17), a miracle of regeneration performed by the Holy Spirit on a heart and mind receiving Christ by faith as personal Savior and Lord."

TSK: Eph 4:1

prisoner : Eph 3:1

of the Lord : or, in the Lord

beseech : Jer 38:20; Rom 12:1; 1Co 4:16; 2Co 5:20, 2Co 6:1, 2Co 10:1; Gal 4:12; Phm 1:9, Phm 1:10; 1Pe 2:11; 2Jo 1:5

walk : Eph 4:17, Eph 5:2; Gen 5:24, Gen 17:1; Act 9:31; Phi 1:27, Phi 3:17, Phi 3:18; Col 1:10, Col 4:12; 1Th 2:12, 1Th 4:1, 1Th 4:2; Tit 2:10; Heb 13:21

vocation : Eph 4:4; Rom 8:28-30; Phi 3:14; 2Th 1:11; 2Ti 1:9; Heb 3:1; 1Pe 3:9, 1Pe 5:10; 2Pe 1:3

TSK: Eph 4:2

lowliness : Num 12:3; Psa 45:4, Psa 138:6; Pro 3:34, Pro 16:19; Isa 57:15, Isa 61:1-3; Zep 2:3; Zec 9:9; Mat 5:3-5, Mat 11:29; Act 20:19; 1Co 13:4, 1Co 13:5; Gal 5:22, Gal 5:23; Col 3:12, Col 3:13; 1Ti 6:11; 2Ti 2:25; Jam 1:21, Jam 3:15-18; 1Pe 3:15

forbearing : Mar 9:19; Rom 15:1; 1Co 13:7; Gal 6:2

TSK: Eph 4:3

Eph 4:4; Joh 13:34, Joh 17:21-23; Rom 14:17-19; 1Co 1:10, 1Co 12:12, 1Co 12:13; 2Co 13:11; Col 3:13-15; 1Th 5:13; Heb 12:14; Jam 3:17, Jam 3:18

TSK: Eph 4:4

one body : Eph 2:16, Eph 5:30; Rom 12:4, Rom 12:5; 1Co 10:17, 1Co 12:12, 1Co 12:13, 1Co 12:20; Col 3:15

one Spirit : Eph 2:18, Eph 2:22; Mat 28:19; 1Co 12:4-11; 2Co 11:4

as : Eph 4:1, Eph 1:18; Jer 14:8, Jer 17:7; Act 15:11; Col 1:5; 2Th 2:16; 1Ti 1:1; Tit 1:2; Tit 2:13, Tit 3:7; Heb 6:18, Heb 6:19; 1Pe 1:3, 1Pe 1:4, 1Pe 1:21; 1Jo 3:3

TSK: Eph 4:5

One Lord : Act 2:36, Act 10:36; Rom 14:8, Rom 14:9; 1Co 1:2, 1Co 1:13, 1Co 8:6, 1Co 12:5; Phi 2:11, Phi 3:8

one faith : Eph 4:13; Rom 3:30; 2Co 11:4; Gal 1:6, Gal 1:7, Gal 5:6; Tit 1:1, Tit 1:4; Heb 13:7; Jam 2:18; 2Pe 1:1; Jud 1:3, Jud 1:20

one baptism : Mat 28:19; Rom 6:3, Rom 6:4; 1Co 12:13; Gal 3:26-28; Heb 6:6; 1Pe 3:21

TSK: Eph 4:6

God : Eph 6:23; Num 16:22; Isa 63:16; Mal 2:10; Mat 6:9; Joh 20:17; 1Co 8:6, 1Co 12:6; Gal 3:26-28, Gal 4:3-7; 1Jo 3:1-3

who : Eph 1:21; Gen 14:19; 1Ch 29:11, 1Ch 29:12; Psa 95:3; Isa 40:11-17, Isa 40:21-23; Jer 10:10-13; Dan 4:34, Dan 4:35, Dan 5:18-23; Mat 6:13; Rom 11:36; Rev 4:8-11

and in : Eph 2:22, Eph 3:17; Joh 14:23, Joh 17:26; 2Co 6:16; 1Jo 3:24, 1Jo 4:12-15

TSK: Eph 4:7

unto : Eph 4:8-14; Mat 25:15; Rom 12:6-8; 1Co 12:8-11, 1Co 12:28-30

grace : Eph 3:8; 2Co 6:1; 1Pe 4:10

the measure : Eph 3:2; Joh 3:34; Rom 12:3; 2Co 10:13-15

TSK: Eph 4:8

When : Psa 68:18

he led : Jdg 5:12; Col 2:15

captivity : or, a multitude of captives

and : 1Sa 30:26; Est 2:18

TSK: Eph 4:9

he ascended : Pro 30:4; Joh 3:13, Joh 6:33, Joh 6:62, Joh 20:17; Act 2:34-36

he also : Gen 11:5; Exo 19:20; Joh 6:33, Joh 6:38, Joh 6:41, Joh 6:51, Joh 6:58, Joh 8:14, Joh 16:27, Joh 16:28

the lower : Psa 8:5, Psa 63:9, Psa 139:15; Mat 12:40; Heb 2:7, Heb 2:9

TSK: Eph 4:10

ascended : Eph 1:20-23; Act 1:9, Act 1:11; 1Ti 3:16; Heb 4:14, Heb 7:26, Heb 8:1, Heb 9:23, Heb 9:24

that he : Eph 3:19; Joh 1:16; Act 2:33; Col 1:19, Col 2:9

fill : or, fulfil, Mat 24:34; Luk 24:44; Joh 19:24, Joh 19:28, Joh 19:36 *Gr: Act 3:18, Act 13:32, Act 13:33; Rom 9:25-30, Rom 15:9-13, Rom 16:25, Rom 16:26

TSK: Eph 4:11

he : Eph 4:8, Eph 2:20, Eph 3:5; Rom 10:14, Rom 10:15; 1Co 12:28; Jud 1:17; Rev 18:20, Rev 21:14

evangelists : Act 21:8; 2Ti 4:5

pastors : 2Ch 15:3; Jer 3:15; Mat 28:20; Act 13:1; Rom 12:7; 1Co 12:29; Heb 5:12; 1Pe 5:1-3

TSK: Eph 4:12

perfecting : Luk 22:32; Joh 21:15-17; Act 9:31, Act 11:23, Act 14:22, Act 14:23, Act 20:28; Rom 15:14, Rom 15:29; 1Co 12:7; 2Co 7:1; Phi 1:25, Phi 1:26, Phi 3:12-18; Col 1:28; 1Th 5:11-14; Heb 6:1, Heb 13:17

the work : Act 1:17, Act 1:25, Act 20:24; Rom 12:7; 1Co 4:1, 1Co 4:2; 2Co 3:8, 2Co 4:1, 2Co 5:18, 2Co 6:3; Col 4:17; 1Ti 1:12; 2Ti 4:5, 2Ti 4:11

the edifying : Eph 4:16, Eph 4:29; Rom 14:19, Rom 15:2; 1Co 14:4, 1Co 14:5, 1Co 14:12, 1Co 14:14, 1Co 14:26; 2Co 12:19; 1Th 5:11

the body : Eph 4:4, Eph 1:23; Col 1:24

TSK: Eph 4:13

we all : Eph 4:3, Eph 4:5; Jer 32:38, Jer 32:39; Eze 37:21, Eze 37:22; Zep 3:9; Zec 14:9; Joh 17:21; Act 4:32; 1Co 1:10; Phi 2:1-3

in the unity : or, into the unity

the knowledge : Isa 53:11; Mat 11:27; Joh 16:3, Joh 17:3, Joh 17:25, Joh 17:26; 2Co 4:6; Phi 3:8; Col 2:2; 2Pe 1:1-3, 2Pe 3:18; 1Jo 5:20

unto a : Eph 4:12, Eph 2:15; 1Co 14:20; Col 1:28

stature : or, age

fulness : Eph 1:23

TSK: Eph 4:14

no more : Isa 28:9; Mat 18:3, Mat 18:4; 1Co 3:1, 1Co 3:2, 1Co 14:20; Heb 5:12-14

tossed : Act 20:30,Act 20:31; Rom 16:17, Rom 16:18; 2Co 11:3, 2Co 11:4; Gal 1:6, Gal 1:7, Gal 3:1; Col 2:4-8; 2Th 2:2-5; 1Ti 3:6, 1Ti 4:6, 1Ti 4:7; 2Ti 1:15, 2Ti 2:17, 2Ti 2:18, 2Ti 3:6-9, 2Ti 3:13, 2Ti 4:3; Heb 13:9; 2Pe 2:1-3; 1Jo 2:19, 1Jo 2:26, 1Jo 4:1

carried : Mat 11:7; 1Co 12:2; Jam 1:6, Jam 3:4

by the : Mat 24:11, Mat 24:24; 2Co 2:17, 2Co 4:2, 2Co 11:13-15; 2Th 2:9, 2Th 2:10; 2Pe 2:18; Rev 13:11-14, Rev 19:20

lie : Psa 10:9, Psa 59:3; Mic 7:2; Act 23:21

TSK: Eph 4:15

But : Eph 4:25; Zec 8:16; 2Co 4:2, 2Co 8:8

speaking the truth : or, being sincere, Jdg 16:15; Psa 32:2; Joh 1:47; Rom 12:9; Jam 2:15, Jam 2:16; 1Pe 1:22; 1Jo 3:18

may : Eph 2:21; Hos 14:5-7; Mal 4:2; 1Pe 2:2; 2Pe 3:18

which : Eph 1:22, Eph 5:23; Col 1:18, Col 1:19

TSK: Eph 4:16

whom : Eph 4:12; Joh 15:5

fitly : Job 10:10,Job 10:11; Psa 139:15, Psa 139:16; 1Cor. 12:12-28; Col 2:19

the effectual : Eph 3:7; 1Th 2:13

edifying : Eph 4:15, Eph 1:4, Eph 3:17; 1Co 8:1, 1Co 13:4-9, 1Co 13:13, 1Co 14:1; Gal 5:6, Gal 5:13, Gal 5:14, Gal 5:22; Phi 1:9; Col 2:2; 1Th 1:3, 1Th 3:12, 1Th 4:9, 1Th 4:10; 2Th 1:3; 1Ti 1:5; 1Pe 1:22; 1Jo 4:16

TSK: Eph 4:17

I say : 1Co 1:12, 1Co 15:50; 2Co 9:6; Gal 3:17; Col 2:4

testify : Neh 9:29, Neh 9:30, Neh 13:15; Jer 42:19; Act 2:40, Act 18:5, Act 20:21; Gal 5:3; 1Th 4:6

in the : 1Th 4:1, 1Th 4:2; 1Ti 5:21, 1Ti 6:13; 2Ti 4:1

that ye : Eph 1:22, Eph 2:1-3, Eph 5:3-8; Rom 1:23-32; 1Co 6:9-11; Gal 5:19-21; Col 3:5-8; 1Pe 4:3, 1Pe 4:4

in the : Psa 94:8-11; Act 14:15

TSK: Eph 4:18

the understanding : Psa 74:20, Psa 115:4-8; Isa 44:18-20, Isa 46:5-8; Act 17:30, Act 26:17, Act 26:18; Rom 1:21-23, Rom 1:28; 1Co 1:21; 2Co 4:4; Gal 4:8; 1Th 4:5

alienated : Eph 2:12; Rom 8:7, Rom 8:8; Gal 4:8; Col 1:21; 1Th 4:5; Jam 4:4

because : Rom 1:21, Rom 2:19; 1Jo 2:11

blindness : or, hardness, Dan 5:20; Mat 13:15; Joh 12:40; Rom 11:25 *marg.

TSK: Eph 4:19

past : 1Ti 4:2

given : Eph 4:17; Rom 1:24-26; 1Pe 4:3

with : Job 15:16; Isa 56:11; 2Pe 2:12-14, 2Pe 2:22; Jud 1:11; Rev 17:1-6, Rev 18:3

TSK: Eph 4:20

Luk 24:47; Joh 6:45; Rom 6:1, Rom 6:2; 2Co 5:14, 2Co 5:15; Tit 2:11-14; 1Jo 2:27

TSK: Eph 4:21

heard : Mat 17:5; Luk 10:16; Joh 10:27; Act 3:22, Act 3:23; Heb 3:7, Heb 3:8

as : Eph 1:13; Psa 45:4, Psa 85:10,Psa 85:11; Joh 1:17, Joh 14:6, Joh 14:17; 2Co 1:20, 2Co 11:10; 1Jo 5:10-12, 1Jo 5:20

TSK: Eph 4:22

ye : Eph 4:25; 1Sa 1:14; Job 22:23; Eze 18:30-32; Col 2:11, Col 3:8, Col 3:9; Heb 12:1; Jam 1:21; 1Pe 2:1, 1Pe 2:2

former : Eph 4:17, Eph 2:3; Gal 1:13; Col 3:7; 1Pe 1:18, 1Pe 4:3; 2Pe 2:7

the old : Rom 6:6; Col 3:9

deceitful : Pro 11:18; Jer 49:16; Oba 1:3; Rom 7:11; Tit 3:3; Heb 3:13; Jam 1:26; 2Pe 2:13

TSK: Eph 4:23

be : Eph 2:10; Psa 51:10; Eze 11:19, Eze 18:31, Eze 36:26; Rom 12:2; Col 3:10; Tit 3:5

spirit : Rom 8:6; 1Pe 1:13

TSK: Eph 4:24

put : Eph 6:11; Job 29:14; Isa 52:1, Isa 59:17; Rom 13:12, Rom 13:14; 1Co 15:53; Gal 3:27; Col 3:10-14

new : Eph 2:15; Rom 6:4; 2Co 4:16, 2Co 5:17; 1Pe 2:2

after : Gen 1:26, Gen 1:27; 2Co 3:18; Col 3:10; 1Jo 3:2

created : Eph 2:10; Gal 6:15

righteousness : Psa 45:6, Psa 45:7; Rom 8:29; Tit 2:14; Heb 1:8, Heb 12:14; 1Jo 3:3

true holiness : or, holiness of truth, Joh 17:17

TSK: Eph 4:25

putting : Lev 19:11; 1Ki 13:18; Psa 52:3, Psa 119:29; Pro 6:17, Pro 12:19, Pro 12:22, Pro 21:6; Isa 9:15, Isa 59:3, Isa 59:4, Isa 63:8; Jer 9:3-5; Hos 4:2; Joh 8:44; Act 5:3, Act 5:4; Col 3:9; 1Ti 1:10, 1Ti 4:2; Tit 1:2, Tit 1:12; Rev 21:8, Rev 22:15

speak : Eph 4:15; Pro 8:7, Pro 12:17; Zec 8:16, Zec 8:19; 2Co 7:14; Col 3:9

for : Eph 5:30; Rom 12:5; 1Co 10:17, 12:12-27

TSK: Eph 4:26

ye : Eph 4:31, Eph 4:32; Exo 11:8, Exo 32:21, Exo 32:22; Num 20:10-13, Num 20:24, Num 25:7-11; Neh 5:6-13; Psa 4:4, Psa 37:8, Psa 106:30-33; Pro 14:29, Pro 19:11, Pro 25:23; Ecc 7:9; Mat 5:22; Mar 3:5, Mar 10:14; Rom 12:19-21; Jam 1:19

let : Deu 24:15

TSK: Eph 4:27

Eph 6:11, Eph 6:16; Act 5:3; 2Co 2:10,2Co 2:11; Jam 4:7; 1Pe 5:8

TSK: Eph 4:28

him that : Exo 20:15, Exo 20:17, Exo 21:16; Pro 30:9; Jer 7:9; Hos 4:2; Zec 5:3; Joh 12:6; 1Co 6:10,1Co 6:11

steal no more : Job 34:32; Pro 28:13; Luk 3:8, Luk 3:10-14, Luk 19:8

labour : Pro 13:11, Pro 14:23; Act 20:34, Act 20:35; 1Th 4:11, 1Th 4:12; 2Th 3:6-8, 2Th 3:11, 2Th 3:12

that he : Luk 3:11, Luk 21:1-4; Joh 13:29; 2Co 8:2, 2Co 8:12

give : or, distribute, Rom 12:13; 2Co 9:12-15; 1Ti 6:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 4:1

I, therefore - In view of the great and glorious truths which God has revealed, and of the grace which he has manifested toward you who are Gentiles. See the previous chapters. The sense of the word "therefore"- οὖν oun - in this place, is, "Such being your exalted privileges; since God has done so much for you; since he has revealed for you such a glorious system; since he has bestowed on you the honor of calling you into his kingdom, and making you partakers of his mercy, I entreat you to live in accordance with these elevated privileges, and to show your sense of his goodness by devoting your all to his service."The force of the word "I,"they would all feel. It was the appeal and exhortation of the founder of their church - of their spiritual father - of one who had endured much for them, and who was now in bonds on account of his devotion to the welfare of the Gentile world.

The prisoner of the Lord - Margin, "in."It means, that he was now a prisoner, or in confinement "in the cause"of the Lord; and he regarded himself as having been made a prisoner because the Lord had so willed and ordered it. He did not feel particularly that he was the prisoner of Nero; he was bound and kept because the "Lord"willed it, and because it was in his service; see the notes on Eph 3:1.

Beseech you that ye walk worthy - That you live as becomes those who have been called in this manner into the kingdom of God. The word "walk"is often used to denote "life, conduct,"etc.; see Rom 4:12, note; Rom 6:4, note; 2Co 5:7, note.

Of the vocation - Of the "calling"- τῆς κλήσεως tēs klēseōs . This word properly means "a call,"or "an invitation"- as to a banquet. Hence, it means that divine invitation or calling by which Christians are introduced into the privileges of the gospel. The word is translated "calling"in Rom 11:29; 1Co 1:26; 1Co 7:20; Eph 1:18; Eph 4:1, Eph 4:4; Phi 3:14; 2Th 1:11; 2Ti 1:9; Heb 3:1; 2Pe 1:10. It does not occur elsewhere. The sense of the word, and the agency employed in calling us, are well expressed in the Westminster Shorter Catechism. "Effectual calling is the work of God’ s Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ freely offered to us in the gospel."This "calling or vocation"is through the agency of the Holy Spirit, and is his appropriate work on the human heart.

It consists essentially in influencing the mind to turn to God, or to enter into his kingdom. It is the exertion of "so much"influence on the mind as is necessary to secure the turning of the sinner to God. In this all Christians are agreed, though there have been almost endless disputes about the actual influence exerted, and the mode in which the Spirit acts on the mind. Some suppose it is by "moral persuasion;"some by physical power; some by an act of creation; some by inclining the mind to exert its proper powers in a right way, and to turn to God. What is the precise agency employed perhaps we are not to expect to be able to decide; see Joh 3:8. The great, the essential point is held, if it be maintained that it is by the agency of the Holy Spirit that the result is secured - and this I suppose to be held by all evangelical Christians. But though it is by the agency of the Holy Spirit, we are not to suppose that it is without the employment of "means."It is not literally like the act of creation. It is preceded and attended with means adapted to the end; means which are almost as various as the individuals who are "called"into the kingdom of God. Among those means are the following:

(1) "Preaching."Probably more are called into the kingdom by this means than any other. It is "God’ s great ordinance for the salvation of men."It is eminently suited for it. The "pulpit"has higher advantages for acting on the mind than any other means of affecting people. The truths that are dispensed; the sacredness of the place; the peace and quietness of the sanctuary; and the appeals to the reason, the conscience, and the heart - all are suited to affect people, and to bring them to reflection. The Spirit makes use of the word "preached,"but in a great variety of ways. Sometimes many are impressed simultaneously; sometimes the same truth affects one mind while others are unmoved; and sometimes truth reaches the heart of a sinner which he has heard a hundred times before, without being interested. The Spirit acts with sovereign power, and by laws which have never yet been traced out.

\caps1 (2) t\caps0 he events of Providence are used to call people into his kingdom. God appeals to people by laying them on a bed of pain, or by requiring them to follow a friend in the still and mournful procession to the grave. They feel that they must die, and they are led to ask the question whether they are prepared. Much fewer are affected in this way than we should suppose would be the case; but still there are many, in the aggregate, who can trace their hope of heaven to a fit of sickness, or to the death of a friend.

\caps1 (3) c\caps0 onversation is one of the means by which sinners are called into the kingdom of God. In some states of mind, where the Spirit has prepared the soul like mellow ground prepared for the seed, a few moments’ conversation, or a single remark, will do more to arrest the attention than much preaching.

\caps1 (4) r\caps0 eading is often the means of calling people into the kingdom. The Bible is the great means - and if we can get people to read that, we have very cheering indications that they will be converted. The profligate Earl of Rochester was awakened and led to the Saviour by reading a chapter in Isaiah. And who can estimate the number of those who have been converted by reading Baxter’ s Call to the Unconverted; Alleine’ s Alarm; the Dairyman’ s Daughter; or the Shepherd of Salisbury Plain? He does "good"who places a good book in the way of a sinner. That mother or sister is doing good, and making the conversion of a son or brother probable, who puts a Bible in his chest when he goes to sea, or in his trunk when he goes on a journey. Never should a son be allowed to go from home without one. The time will come when, far away from home, he will read it. He will read it when his mind is pensive and tender, and the Spirit may bear the truth to his heart for his conversion.

\caps1 (5) t\caps0 he Spirit calls people into the kingdom of Christ by presiding over, and directing in some unseen manner their own reflections, or the operations of their own minds. In some way unknown to us, he turns the thoughts to the past life; recalls forgotten deeds and plans; makes long past sins rise to remembrance; and overwhelms the mind with conscious guilt from the memory of crime. He holds this power over the soul; and it is among the most mighty and mysterious of all the influences that he has on the heart. "Sometimes"- a man can hardly tell how - the mind will be pensive, sad, melancholy; then conscious of guilt; then alarmed at the future. Often, by sudden transitions, it will be changed from the frivolous to the serious, and from the pleasant to the sad; and often, unexpectedly to himself, and by associations which he cannot trace out, the sinner will find himself reflecting on death. judgment, and eternity. It is the Spirit of God that leads the mind along. It is not by force; not by the violation of its laws, but in accordance with those laws, that the mind is thus led along to the eternal world. In such ways, and by such means, are people "called"into the kingdom of God. To "walk worthy of that calling,"is to live as becomes a Christian, an heir of glory; to live as Christ did. It is:

(1) To bear our religion with us to all places, companies, employments. Not merely to be a Christian on the Sabbath, and at the communion table, and in our own land, but every day, and everywhere, and in any land where we may be placed. We are to live religion, and not merely to profess it. We are to be Christians in the counting-room, as well as in the closet; on the farm as well as at the communion table; among strangers, and in a foreign land, as well as in our own country and in the sanctuary.

\caps1 (2) i\caps0 t is to do nothing inconsistent with the most elevated Christian character. In temper, feeling, plan, we are to give expression to no emotion, and use no language, and perform no deed, that shall be inconsistent with the most elevated Christian character.

\caps1 (3) i\caps0 t is to do "right always:"to be just to all; to tell the simple truth; to defraud no one; to maintain a correct standard of morals; to be known to be honest. There is a correct standard of character and conduct; and a Christian should be a man so living, that we may always know "exactly where to find him."He should so live, that we shall have no doubts that, however others may act, we shall find "him"to be the unflinching advocate of temperance, chastity, honesty, and of every good work - of every plan that is really suited to alleviate human woe, and benefit a dying world.

\caps1 (4) i\caps0 t is to live as one should who expects soon to be "in heaven."Such a man will feel that the earth is not his home; that he is a stranger and a pilgrim here; that riches, honors, and pleasures are of comparatively little importance; that he ought to watch and pray, and that he ought to be holy. A man who feels that he may die at any moment, will watch and pray. A man who realizes that "tomorrow"he may be in heaven, will feel that he ought to be holy. He who begins a day on earth, feeling that at its close he may be among the angels of God, and the spirits of just men made perfect; that before its close he may have seen the Saviour glorified, and the burning throne of God, will feel the importance of living a holy life, and of being wholly devoted to the service of God. Pure should be the eyes that are soon to look on the throne of God; pure the hands that are soon to strike the harps of praise in heaven; pure the feet that are to walk the "golden streets above."

Barnes: Eph 4:2

With all lowliness - Humility; see the notes on Act 20:19, where the same Greek word is used; compare also the following places, where the same Greek word occurs: Phi 2:3, "in lowliness of mind, let each esteem other better than themselves;"Col 2:18, "in a voluntary humility;"Col 2:23; Col 3:12; 1Pe 5:5. The word does not elsewhere occur in the New Testament. The idea is, that humility of mind becomes those who are "called"Eph 4:1, and that we walk worthy of that calling when we evince it.

And meekness - see the notes on Mat 5:5. Meekness relates to the manner in which we receive injuries. We are to bear them patiently, and not to retaliate, or seek revenge. The meaning here is, that; we adorn the gospel when we show its power in enabling us to bear injuries without anger or a desire of revenge, or with a mild and forgiving spirit; see 2Co 10:1; Gal 5:23; Gal 6:1; 2Ti 2:25; Tit 3:2; where the same Greek word occurs.

With longsuffering, ... - Bearing patiently with the foibles, faults, and infirmities of others; see the notes on 1Co 13:4. The virtue here required is that which is to be manifested in our manner of receiving the provocations which we meet with from our brethren. No virtue, perhaps, is more frequently demanded in our contact with others. We do not go far with any fellow-traveler on the journey of life, before we find there is great occasion for its exercise. He has a temperament different from our own. He may be sanguine, or choleric, or melancholy; while we may be just the reverse. He has peculiarities of taste, and habits, and disposition, which differ much from ours. He has his own plans and purposes of life, and his own way and time of doing things. He may be naturally irritable, or he may have been so trained that his modes of speech and conduct differ much from ours. Neighbors have occasion to remark this in their neighbors; friends in their friends; kindred in their kindred; one church-member in another.

A husband and wife - such is the imperfection of human nature - can find enough in each other to embitter life, if they choose to magnify imperfections, and to become irritated at trifles; and there is no friendship that may not be marred in this way, if we will allow it. Hence, if we would have life move on smoothly, we must learn to bear and forbear. We must indulge the friend that we love in the little peculiarities of saying and doing things which may be important to him, but which may be of little moment to us. Like children, we must suffer each one to build his play-house in his own way, and not quarrel with him because he does not think our way the best. All usefulness, and all comfort, may be prevented by an unkind, a sour, a crabbed temper of mind - a mind that can bear with no difference of opinion or temperament. A spirit of fault-finding; an unsatisfied temper; a constant irritability; little inequalities in the look, the temper, or the manner; a brow cloudy and dissatisfied - your husband or your wife cannot tell why - will more than neutralize all the good you can do, and render life anything but a blessing.

It is in such gentle and quiet virtues as meekness and forbearance, that the happiness and usefulness of life consist, far more than in brilliant eloquence, in splendid talent, or illustrious deeds, that shall send the name to future times. It is the bubbling spring which flows gently; the little rivulet which glides through the meadow, and which runs along day and night by the farmhouse, that is useful, rather than the swollen flood or the roaring cataract. Niagara excites our wonder; and we stand amazed at the power and greatness of God there, as he "pours it from his hollow hand."But one Niagara is enough for a continent or a world; while that same world needs thousands and tens of thousands of silver fountains, and gently flowing rivulets, that shall water every farm, and every meadow, and every garden, and that shall flow on, every day and every night, with their gentle and quiet beauty. So with the acts of our lives. It is not by great deeds only, like those of Howard - not by great sufferings only, like those of the martyrs - that good is to be done; it is by the daily and quiet virtues of life - the Christian temper, the meek forbearance, the spirit of forgiveness in the husband, the wife, the father, the mother, the brother, the sister, the friend, the neighbor - that good is to be done; and in this all may be useful.

Barnes: Eph 4:3

The unity of the Spirit - A united spirit, or oneness of spirit. This does not refer to the fact that there is one Holy Spirit; but it refers to unity of affection, of confidence, of love. It means that Christians should be united in temper and affection, and not be split up into factions and parties. It may be implied here, as is undoubtedly true, that such a unity would be produced only by the Holy Spirit; and that, as there was but one Spirit which had acted on their hearts to renew them, they ought to evince the same feelings and views. There was occasion among the Ephesians for this exhortation; for they were composed of Jews and Gentiles, and there might be danger of divisions and strifes, as there had been in other churches. There is "always"occasion for such an exhortation; for:

(1) "unity"of feeling is eminently desirable to honor the gospel (see the notes on Joh 17:21); and,

\caps1 (2) t\caps0 here is always danger of discord where people are brought together in one society. There are so many different tastes and habits; there is such a variety of intellect and feeling; the modes of education have been so various, and the temperament may be so different, that there is constant danger of division. Hence, the subject is so often dwelt on in the Scriptures (see the notes on 1 Cor. 2ff), and hence, there is so much need of caution and of care in the churches.

In the bond of peace - This was to be by the cultivation of that peaceful temper which binds all together. The American Indians usually spoke of peace as a "chain of friendship"which was to be kept bright, The meaning here is, that they should be bound or united together in the sentiments and affections of peace. It is not mere "external"unity; it is not a mere unity of creed; it is not a mere unity in the forms of public worship; it is such as the Holy Spirit produces in the hearts of Christians, when it fills them all with the same love, and joy, and peace in believing. The following verses contain the reasons for this.

Barnes: Eph 4:4

There is one body - One church - for so the word "body"means here - denoting the body of Christ; see the notes on Rom 12:5; compare notes on Eph 1:23. The meaning here is, that as there is really but one church on earth, there ought to be unity. The church is, at present, divided into many denominations. It has different forms of worship, and different rites and ceremonies. It embraces those of different complexions and ranks in life, and it cannot be denied that there are often unhappy contentions and jealousies in different parts of that church. Still, there is but one - "one holy, catholic (i. e., universal) church;"and that church should feel that it is one. Christ did not come to redeem and save different churches, and to give them a different place in heaven. He did not come to save the Episcopal communion merely or the Presbyterian or the Methodist communions only; nor did he leave the world to fit up for them different mansions in heaven. He did not come to save merely the black man, or the red, or the white man; nor did he leave the world to set up for them separate mansions in the skies. He came that he might collect into one community a multitude of every complexion, and from every land, and unite them in one great brotherhood on earth, and ultimately assemble them in the same heaven. The church is one. Every sincere Christian is a brother in that church, and has an equal right with all others to its privileges. Being one by the design of the Saviour they should be one in feeling; and every Christian, no matter what his rank, should be ready to hail every other Christian as a fellow-heir of heaven.

One Spirit - The Holy Spirit. There is one and the self-same Spirit that dwells in the church The same Spirit has awakened all enlightened all; convicted all; converted all. Wherever they may be, and whoever, yet there has been substantially the same work of the Spirit on the heart of every Christian. There are circumstantial differences arising from diversities of temperament, disposition, and education; there may be a difference in the depth and power of his operations on the soul; there may be a difference in the degree of conviction for sin and in the evidence of conversion, but still there are the same operations on the heart essentially produced by the same Spirit; see the notes on 1Co 12:6-11. All the gifts of prayer, and of preaching; all the zeal, the ardor, the love, the self-denial in the church, are produced by the same Spirit. There should be, therefore, unity. The church is united in the agency by which it is saved; it should be united in the feelings which influence its members.

Even as ye are called - see Eph 4:1. The sense is, "there is one body and one spirit, in like manner as there is one hope resulting from your calling."The same notion of oneness is found in relation to each of these things.

In one hope of your calling - In one hope "resulting from"your being called into his kingdom. On the meaning of the word "hope,"see notes on Eph 2:12. The meaning here is, that Christians have the same hope, and they should therefore be one. They are looking forward to the same heaven; they hope for the same happiness beyond the grave. It is not as on earth among the people of the world, where, there is a variety of hopes - where one hopes for pleasure, and another for honor, and another for gain; but there is the prospect of the same inexhaustible joy. This "hope"is suited to promote union. There is no rivalry - for there is enough for all. "Hope"on earth does not always produce union and harmony. Two men hope to obtain the same office; two students hope to obtain the same honor in college; two rivals hope to obtain the same hand in marriage - and the consequence is jealousy, contention, and strife. The reason is, that but one can obtain the object. Not so with the crown of life - with the rewards of heaven. All may obtain "that"crown; all may share those rewards. How "can"Christians contend in an angry manner with each other, when the hope of dwelling in the same heaven swells their bosoms and animates their hearts?

Barnes: Eph 4:5

One Lord - This evidently refers to the Lord Jesus. The "Spirit"is mentioned in the previous verse; the Father in the verse following. On the application of the word "Lord"to the Saviour, see the notes on Act 1:24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew and another for the Greek; not one for the rich and another for the poor; not one for the bond and another for the free. There is but one. He belongs in common to all as their Saviour; and he has a right to rule over one as much as over another. There is no better way of promoting unity among Christians than by reminding them that they have the same Saviour. And when jealousies and heart-burnings arise; or when they are disposed to contend about trifles; when they magnify unimportant matters until they are in danger of rending the church asunder, let them feel that they have one Lord and Saviour, and they will lay aside their contentions and be one again. Let two men who have never seen each other before, meet in a distant land, and feel that they have the same Redeemer, and their hearts will mingle into one. They are not aliens, but friends. A cord of sympathy is struck more tender than that which binds them to country or home and though of different nations, complexions, or habits, they will feel that they are one. Why should contentions ever arise between those who have the same Redeemer?

One faith - The same belief. That is, either the belief of the same doctrines, or faith of the same nature in the heart. The word may be taken in either sense. I see no reason why it should not include "both"here, or be used in the widest sense, If so used it means that Christians should be united because they hold the same great doctrines; and also, because they have the same confidence in the Redeemer in their hearts, They hold the same system as distinguished from Judaism, Paganism, Mohammedanism, Deism; and they should, therefore, be one. They have the same trust in Christ, as a living, practical principle - and they should, therefore, be one. They may differ in other attachments; in temperament; in pursuit; in professions in life - but they have a common faith - and they should be one.

One baptism - This does not affirm that there is one mode of baptism, but it refers to "the thing itself."They are all baptized in the name of the same Father, Saviour, Sanctifier. They have all in this manner been consecrated unto God, and devoted to his service. Whether by immersion, or by pouring, or by sprinkling, they have all been baptized with water; whether it is done in adult years, or in infancy, the same solemn act has been performed on all - the act of consecration to the Father, the Son, and the Holy Spirit. This passage cannot be adduced to prove that only one "mode"of baptism is lawful, unless it can be shown that the thing referred to here was the "mode"and not "the thing itself;"and unless it can be proved that Paul meant to build his argument for the "unity"of Christians on the fact that the same "form"was used in their baptism. But this is evidently not the point of his argument.

The argument is, that there was really but "one baptism"- not that there was but one "mode"of baptism. I could not use this argument in this form, "Christians should be one because they have been all baptized by ‘ sprinkling;’ "and yet the argument would be just as forcible as to use it in this form, "Christians should be one because they have all been baptized by ‘ immersion.’ "There is one baptism, not one "mode"of baptism; and no man has a right to "assume"that there can be but one mode, and then apply this passage to that. The "essential thing"in the argument before us is, that there has been a consecration to the Father, the Son, and the Holy Spirit, by the application of water. Thus, understood, the argument is one that will be "felt"by all who have been devoted to God by baptism. They have taken the same vows upon them. They have consecrated themselves to the same God. They have made the same solemn profession of religion. Water has been applied to one and all as the emblem of the purifying influences of the Holy Spirit; and having been thus initiated in a solemn manner into the same profession of religion, they should be one. (See Mat 3:6 note and Mat 3:16 note.)

Barnes: Eph 4:6

One God - The same God; therefore there should be unity. Were there many gods to be worshipped, there could be no more hope of unity than there is among the worshippers of Mammon and Bacchus, and the various other idols that people set up. People who have different pursuits, and different objects of supreme affection, can be expected to have no union. People who worship many gods, cannot hope to be united. Their affections are directed to different objects, and there is no harmony or sympathy of feeling. But where there is one supreme object of attachment there may be expected to be unity. The children of a family that are devoted to a parent, will be united among themselves; and the fact that all Christians have the same great object of worship, should constitute a strong bond of union among themselves - a chain always kept bright.

And Father of all - One God who is the Father of all; that is, who is a common Father to all who believe. That this refers to the Father, in contradistinction from the Son and the Holy Spirit, seems evident. The Spirit and the Son are mentioned in the previous verses. But the fact that the "Father of all"is mentioned as "God,"does not prove that the Spirit and the Son are not also endowed with divine attributes. That question is to be determined by the attributes ascribed to the Son and the Holy Spirit in other places. All sincere Christians worship "one"God, and "but"one. But they suppose that this one God subsists as Father, Son, and Holy Spirit, united in a mysterious manner, and constituting the one God, and that there is no other God. That the Father is divine, they all hold, as Paul affirms here; that the Son and the Holy Spirit are also divine, they also hold; see the John 1 note; Heb. 1 note; Phi 2:6 note; Rom 9:5 note. The meaning here is, that God is the common Father of "all"his people - of the rich and the poor; the bond and the free; the learned and the unlearned. He is no respecter of persons. Nothing would tend more to overcome the prejudices of color, rank, and wealth, than to feel that we all have one Father; and that we are all equally the objects of his favor; compare notes on Act 17:26.

Who is above all - Who is supreme; who presides over all things.

And through all - He pervades universal nature, and his agency is seen everywhere.

And in you all - There is no one in whose heart he does not dwell. You are his temple, and he abides in you; see Eph 2:22; notes, 1Co 6:19. The argument here is, that as the same God dwelt in every heart, they ought to be one. See this argument beautifully expressed in the Saviour’ s prayer, Joh 17:21; compare Joh 14:23.

Barnes: Eph 4:7

But unto every one of us - Every Christian.

Is given grace - The favor of God; meaning here that God had bestowed upon each sincere Christian the means of living as he ought to do, and had in his gospel made ample provision that they might walk worthy of their vocation. What "are"the endowments thus given, the apostle states in the following verses. The "grace"referred to here, most probably means "the gracious influences of the Holy Spirit,"or his operations on the heart in connection with the use of the means which God has appointed.

According to the measure of the gift of Christ - Grace is bestowed upon all true Christians, and all have enough to enable them to live a life of holiness. Yet we are taught here:

(1) That it is a "gift."It is "bestowed"on us. It is not what is originated by ourselves.

\caps1 (2) i\caps0 t is by a certain "measure."It is not unlimited, and without rule. There is a wise adaptation; an imparting it by a certain rule. The same grace is not given to all, but to all is given enough to enable them to live as they ought to live.

\caps1 (3) t\caps0 hat measure is the gift of Christ, or what is given in Christ. It comes through him. It is what he has purchased; what he has obtained by his merits. All have enough for the purposes for which God has called them into his kingdom, but there are not the same endowments conferred on all. Some have grace given them to qualify them for the ministry; some to be apostles; some to be martyrs; some to make them eminent as public benefactors. All this has been obtained by Christ; and one Should not complain that another has more distinguished endowments than he has; compare Rom 12:3 note; Joh 1:16 note.

Barnes: Eph 4:8

Wherefore he saith - The word "he"is not in the original; and it may mean "the Scripture saith,"or "God saith."The "point"of the argument here is, that Christ, when he ascended to heaven, obtained certain "gifts"for people, and that those gifts are bestowed upon his people in accordance with this. To "prove"that, he adduces this passage from Psa 68:18. Much perplexity has been felt in regard to the "principle"on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion; 2Sa 6:1 ff it is a song of triumph, celebrating the victories of Yahweh, and particularly the victories which had been achieved when the ark was at the head of the army. It "appears"to have no relation to the Messiah; nor would it probably occur to anyone upon reading it, that it referred to his ascension, unless it had been so quoted by the apostle.

Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some that it referred to him in only a secondary sense; some that it is applied to him by way of "accommodation;"and some that he merely uses the words as adapted to express his idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their "hymns,"and that Paul quoted them as containing a sentiment which was admitted among them. This is "possible;"but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype.

But this is both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmuller in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or Psalm, the poet shows why God was to be praised - on account of his greatness and his benignity to people; Eph 4:1-6. He then recounts the doings of God in former times - particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him; Eph 4:7-12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, Eph 4:13, yet it had formerly been white as snow when God scattered kings by it; Eph 4:14.

He then speaks of the hill of God - the Mount Zion to which the ark was about to be removed, and says that it is an "high hill"- "high as the hills of Bashan,"the hill where God desired to dwell forever; Eph 4:16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive; Eph 4:18. The fact that the ark of God thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies; was the proof of its triumph. It had made everything captive. It had subdued every foe; and its ascent there would be the means of obtaining invaluable gifts for people; Mercy and truth would go forth from that mountain; and the true religion would spread abroad, even to the rebellious, as the results of the triumph of God, whose symbol was over the tabernacle and the ark.

The placing the ark there was the proof of permanent victory, and would he connected with most important benefits to people. The "ascending on high,"therefore, in the Psalm, refers, as it seems to me, to the ascent of the symbol of the Divine Presence accompanying the ark on Mount Zion, or to the placing it "on high"above all its foes. The remainder of the Psalm corresponds with this view. This ascent of the ark on Mount Zion; this evidence of its triumph over all the foes of God; this permanent residence of the ark there; and this fact, that its being established there would be followed with the bestowment of invaluable gifts to people, might be regarded as a beautiful emblem of the ascension of the Redeemer to heaven. There were strong points of resemblance. He also ascended on high. His ascent was the proof of victory over his foes. He went there for a permanent abode. And his ascension was connected with the bestowmerit of important blessings to people.

It is as such emblematic language, I suppose, that the apostle makes the quotation. It did not originally refer to this; but the events were so similar in many points, that the one would suggest the other, and the same language would describe both. It was language familiar to the apostle; language that would aptly express his thoughts, and language that was not improbably applied to the ascension of the Redeemer by Christians at that time. The phrase, therefore, "he saith "- λέγει legei - or "it saith,"or "the Scripture saith,"means, "it is said;"or, "this language will properly express the fact under consideration, to wit, that there is grace given to each one of us, or that the means are furnished by the Redeemer for us to lead holy lives."

(For remarks on the subject of accommodation. in connection with quotations from the Old Testament into the New Testament, see the supplementary notes, Heb 1:5, and Heb 2:6, note. The principle of accommodation, if admitted at all, should be used with great caution. Doubtless it is sanctioned by great names both in Europe and America. Yet it must be allowed, that the apostles understood the mind of the Spirit, in the Old Testament, that their inspiration preserved them from every error. When, therefore, they tell us that certain passages have an ultimate reference to the Messiah and his times, through we should never have discovered such reference without their aid, nothing of the kind, it may be, "appearing"in the original places, yet we ate bound to receive it "on their testimony."It is alleged, indeed, that the apostles sometimes use the ordinary forms of quotation, without intending to intimate thereby any prophetic reference in the passages titus introduced, nay, when such reference is obviously inadmissible. This, in the opinion of many, is a very hazardous statement, and introduces into the apostolic writings, and especially into the argumentative part of them, where so great use is made of the Old Testament, no small measure of uncertainty. Let the reader examine the passages in question, keeping in view. at the same time, the typical nature of the ancient economy, and he will have little difficulty in admitting the prophetic reference in most, if not in all of them. See Haldane on Rom 1:17, for a very masterly view of this subject, with remarks on Mat 2:16, and other passages supposed to demand the accommodation theory.

"Nothing can be more dishonorable,"says that prince of English commentators, on the Epistle to the Romans, "to the character of divine revelation, and injurious to the edification of believers, than this method of explaining the quotations in the New Testament from the Old, not as predictions or interpretations, but as mere illustrations, by way of accommodation. In this way, many of the prophecies referred to in the Epistles are set aside from their proper application, and Christians are taught that they do not prove what the apostles adduced them to establish."In reference to the quotation in this place, there seems little difficulty in connection with the view, that though the primary reference be to the bringing up of the ark to Mount Zion, the ultimate one is to the glorious ascension of Jesus into the highest heavens. The Jews rightly interpret part of this psalm Ps. 68 of the Messiah. Nor is it to he believed that the apostle would have applied it to the ascension of Christ unless that application had been admitted by the Jews in his time, and unless himself were persuaded of its propriety.

When he ascended up on high - To heaven. The Psalm is, "Thou hast ascended on high;"compare Eph 1:22-23.

He led captivity captive - The meaning of this in the Psalm is, that he triumphed over his foes. The margin is, "a multitude of captives."But this, I think, is not quite the idea. It is language derived from a conqueror, who not only makes captives, but who makes captives of those who were then prisoners, and who conducts them as a part of his triumphal procession. He not only subdues his enemy, but he leads his captives in triumph. The allusion is to the public triumphs of conquerors, especially as celebrated among the Romans, in which captives were led in chains (Tacitus, Ann. xii. 38), and to the custom in such triumphs of distributing presents among the soldiers; compare also Jdg 5:30, where it appears that this was also an early custom in other nations. Burder, in Res. Alt u. neu Morgenland, in loc. When Christ ascended to heaven, he triumphed ever all his foes. It was a complete victory over the malice of the great enemy of God, and over those who had sought his life. But he did more. He rescued those who were the captives of Satan, and led them in triumph. Man was held by Satan as a prisoner. His chains were around him. Christ rescued the captive prisoner, and designed to make him a part of his triumphal procession into heaven, that thus the victory might be complete - triumphing not only over the great foe himself, but swelling his procession with the attending hosts of those who "had been"the captives of Satan, now rescued and redeemed.

And gave gifts unto men - Such as he specifies in Eph 4:11.

Barnes: Eph 4:9

Now that he ascended - That is, it is affirmed in the Psalm that he "ascended"- "Thou hast ascended on high."This implies that there must have been a previous "descent;"or, as applicable to the Messiah, "it is a truth that he previously descended."It is by no means certain that Paul meant to say that the "word""ascended"demonstrated that there must have been a previous descent; but he probably means that in the case of Christ there was, "in fact,"a descent into the lower parts of the earth first. The language used here will appropriately express his descent to earth.

Into the lower parts of the earth - To the lowest state of humiliation. This seems to be the fair meaning of the words. Heaven stands opposed to earth. One is above; the other is beneath. From the one Christ descended to the other; and he came not only to the earth, but he stooped to the most humble condition of humanity here; see Phi 2:6-8; compare notes on Isa 44:23. Some have understood this of the grave; others of the region of departed spirits; but these interpretations do not seem to be necessary. It is the "earth itself"that stands in contrast with the heavens; and the idea is, that the Redeemer descended from his lofty eminence in heaven, and became a man of humble rank and condition; compare Psa 139:15.

Barnes: Eph 4:10

He that descended is the same also that ascended - The same Redeemer came down from God, and returned to him. It was not a different being, but the same.

Far above all heavens - see the notes on Eph 1:20-23; compare Heb 7:26. He is gone above the visible heavens, and has ascended into the highest abodes of bliss; see the notes on 2Co 12:2.

That he might fill all things - Margin, "fulfil."The meaning is, "that he might fill all things by his influence, and direct and overrule all by his wisdom and power."Doddridge. See the notes on Eph 1:23.

Barnes: Eph 4:11

And he gave some, apostles - He gave some to be apostles. The "object"here is to show that he has made ample provision for the extension and edification of his church On the meaning of the word "apostles,"and on their appointment by the Saviour, see the notes on Mat 10:1.

And some, prophets - He appointed some to be prophets; see the Rom 12:7, note; 1Co 12:28, note; 1Co 14:1, notes.

And some, evangelists - see the notes on Act 21:8; compare 2Ti 4:5. The word does not elsewhere occur in the New Testament. What was the precise office of the evangelist in the primitive church, it is now impossible to determine. The evangelist "may"have been one whose main business was "preaching,"and who was not particularly engaged in the "government"of the church. The word properly means "a messenger of good tidings;"and Robinson (Lexicon) supposes that it denotes a minister of the gospel who was not located in any place, but who traveled as a missionary to preach the gospel, and to found churches. The word is so used now by many Christians; but it cannot be proved that it is so used in the New Testament. An explanation of the words which here occur may be found in Neander on the Primitive Church, in the Biblical Repository, vol. iv. pp. 258ff The office was distinct from that of the "pastor,"the teacher, and the "prophet:"and was manifestly an office in which "preaching"was the main thing.

And some, pastors - Literally, "shepherds"- ποιμένας poimenas ; compare Mat 9:36; Mat 25:32; Mat 26:31; Mar 6:34; Mar 14:27; Luk 2:8, Luk 2:15, Luk 2:18, Luk 2:20; Joh 10:2, Joh 10:11-12, Joh 10:14, Joh 10:16, where it is rendered "shepherd and shepherds;"also Heb 13:20; 1Pe 2:25; in Mat 26:31; Mar 14:27; Heb 13:20; 1Pe 2:25, it is applied to the Lord Jesus as the great shepherd of the flock - the church. It is rendered "pastors"only in the place before us. The word is given to ministers of the gospel with obvious propriety, and with great beauty. They are to exercise the same watchfulness and care river the people of their charge which a shepherd does over his flock; compare the notes on Joh 21:15-16. The meaning here is, that Christ exercised a special care for his church by appointing "pastors"who would watch over it as a shepherd does over his flock.

And teachers - see the notes on Rom 12:7.

Barnes: Eph 4:12

For the perfecting of the saints - On the meaning of the word rendered here as "perfecting"- καταρτισμὸν katartismon - see the notes on 2Co 13:9. It properly refers to "the restoring of anything to its place;"then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be "complete."It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.

For the work of the ministry - All these are engaged in the work of the ministry, though in different departments. Together they constituted the "ministry"by which Christ meant to establish and edify the church. All these offices had an existence at that time, and all were proper; though it is clear that they were not all designed to be permanent. The apostolic office was of course to cease with the death of those who were "the witnesses"of the life and doctrines of Jesus (compare notes on 1Co 9:1); the office of "prophets"was to cease with the cessation of inspiration; and in like manner it is possible that the office of teacher or evangelist might be suspended, as circumstances might demand. But is it not clear from this that Christ did not appoint "merely"three orders of clergy to be permanent in the church? Here are "five"orders enumerated, and in 1Co 12:28, there are "eight"mentioned; and how can it be demonstrated that the Saviour intended that there should be "three"only, and that they should be permanent? The presumption is rather that he meant that there should be but one permanent order of ministers, though the departments of their labor might be varied according to circumstances, and though there might be helpers, as occasion should demand. In founding churches among the pagan, and in instructing and governing them there, there is need of reviving nearly all the offices of teacher, helper, evangelist, etc., which Paul has enumerated as actually existing in his time.

For the edifying - For building it up; that is, in the knowledge of the truth and in piety; see the notes on Rom 14:19.

The body of Christ - The Church; see the notes on Eph 1:23.

Barnes: Eph 4:13

Till we all come - Until all Christians arrive at a state of complete unity, and to entire perfection.

In the unity of the faith - Margin, into. The meaning is, until we all hold the same truths, and have the same confidence in the Son of God; see the notes on Joh 17:21-23.

And of the knowledge of the Son of God - That they might attain to the satire practical acquaintance with the Son of God, and might thus come to the maturity of Christian piety; see the notes on Eph 3:19.

Unto a perfect man - Unto a complete man. This figure is obvious. The apostle compares their condition then to a state of childhood. The perfect man here refers to the man "grown up,"the man of mature life. He says that Christ had appointed pastors and teachers that the infant church might be conducted to "maturity;"or become strong - like a man. He does not refer to the doctrine of "sinless perfection"- but to the state of manhood as compared with that of childhood - a state of strength, vigor, wisdom, when the full growth should be attained; see 1Co 14:20.

Unto the measure of the stature - Margin, or age. The word "stature"expresses the idea. It refers to the growth of a man. The stature to be attained to was that of Christ. He was the standard - not in size, not in age - but in moral character. The measure to be reached was Christ; or we are to grow until we become like him.

Of the fulness of Christ - see the notes on Eph 1:23. The phrase "the measure of the fulness,"means, probably, the "full measure"- by a form of construction that is common in the Hebrew writings, where two nouns are so used that one is to be rendered as an adjective - "as trees of greatness"- meaning great trees. Here it means, that they should so advance in piety and knowledge as to become wholly like him.

Barnes: Eph 4:14

That we henceforth be no more children - In some respects Christians "are"to be like children. They are to be docile, gentle, mild, and free from ambition, pride, and haughtiness; see the notes on Mat 18:2-3. But children have other characteristics besides simplicity and docility. They are often changeable Mat 11:17; they are credulous, and are influenced easily by others, and led astray, In these respects, Paul exhorts the Ephesians to be no longer children but urges them to put on the characteristics Of manhood; and especially to put on the firmness in religious opinion which became maturity of life.

Tossed to and fro - κλυδωνιζόμενοι kludōnizomenoi . This word is taken from waves or billows that are constantly tossed about - in all ages art image of instability of character and purpose.

And carried about with every wind of doctrine - With no firmness; no settled course; no helm. The idea is that of a vessel on the restless ocean, that is tossed about with every varying wind, and that has no settled line of sailing. So many persons are in regard to religious doctrines. They have no fixed views and principles. They hold no doctrines that are settled in their minds by careful and patient examination, and the consequence is, that they yield to every new opinion, and submit to the guidance of every new teacher. The "doctrine"taught here is, that we should have settled religious opinions. We should carefully examine what is truth, and having found it, should adhere to it, and not yield on the coming of every new teacher. We should not, indeed, close our minds against conviction. We should be open to argument, and be willing to follow "the truth"wherever it will lead us. But this state of mind is not inconsistent with having settled opinions, and with being firm in holding them until we are convinced that we are wrong. No man can be useful who has not settled principles. No one who has not such principles can inspire confidence or be happy, and the first aim of every young convert should be to acquire settled views of the truth, and to become firmly grounded in the doctrines of the gospel.

By the sleight of men - The cunning skill "trickery"of people. The word used here - κυβεία kubeia - is from a word ( κύβος kubos ) meaning a cube or die, and properly means a game at dice. Hence, it means game, gambling; and then anything that turns out by mere chance or hap-hazard - as a game at dice does. It "may"possibly also denote the trick or fraud that is sometimes used in such games; but it seems rather to denote a man’ s forming his religious opinions by "the throw of a die;"or, in other words, it describes a man whose opinions seem to be the result of mere chance. Anything like casting a die, or like opening the Bible at random to determine a point of duty or doctrine, may come under the description of the apostle here, and would all be opposed to the true mode, that by calm examination of the Bible, and by prayer A man who forms his religious principles by chance, can un"form"them in the same way; and he who has determined his faith by one cast of the die, will be likely to throw them into another form by another. The phrase "the sleight of men"therefore I would render "by the mere chance of people, or as you may happen to find people, one holding this opinion, and the next that, and allowing yourself to be influenced by them without any settled principles."

Cunning craftiness - Deceit, trick, art; see 2Co 12:16; Luk 20:23; 1Co 3:19; notes, 2Co 4:2; 2Co 11:3, note.

Whereby they lie in wait to deceive - Literally, "Unto the method of deceit;"that is, in the usual way of deceit. Doddridge, "In every method of deceit."This is the true idea. The meaning is, that people would use plausible pretences, and would, if possible, deceive the professed friends of Christ. Against such we should be on our guard; and not by their arts should our opinion be formed, but by the word of God.

Barnes: Eph 4:15

But speaking the truth in love - Margin, "being sincere."The translation in the text is correct - literally, "truthing in love"- ἀληθεύοντες alētheuontes . Two things are here to be noted:

(1) The truth is "to be spoken"- the simple, unvarnished truth. This is the way to avoid error, and this is the way to preserve others from error. In opposition to all trick, and art, and cunning, and fraud, and deception, Christians are to speak the simple truth, and nothing but the truth. Every statement which they make should be unvarnished truth; every promise which they make should be true; every representation which they make of the sentiments of others should he simple truth. "Truth is the representation of things as they are;"and there is no virtue that is more valuable in a Christian than the love of simple truth.

\caps1 (2) t\caps0 he second thing is, that the truth should be spoken "in love."There are other ways of speaking truth. It is sometimes spoken in a harsh, crabby, sour manner, which does nothing but disgust and offend When we state truth to others, it should he with love to their souls, and with a sincere desire to do them good. When we admonish a brother of his faults, it should not be in a harsh and unfeeling manner, but in love. Where a minister pronounces the awful truth of God about depravity, death, the judgment, and future woe, it should be in love. It should not be done in a harsh and repulsive manner; it should not he done as if he rejoiced that people were in danger of hell, or as if he would like to pass the final sentence; it should not be with indifference, or in a tone of superiority. And in like manner, if we go to convince one who is in error, we should approach him in love. We should not dogmatize, or denounce, or deal out anathemas. Such things only repel. "He has done about half his work in convincing another of error who has first convinced him that he loves him;"and if he does not do that, he may argue to the hour of his death and make no progress in convincing him.

May grow up into him - Into Christ; that is, to the stature of a complete man in him.

Which is the head - Eph 1:22 note; 1Co 11:3 note.

Barnes: Eph 4:16

From whom the whole body - The church, compared with the human body. The idea is, that as the head in the human frame conveys vital influence, rigor, motion, etc., to every part of the body; so Christ is the source of life, and rigor, and energy, and increase to the church. The sense is, "The whole human body is admirably arranged for growth and rigor. Every member and joint contribute to its healthful and harmonious action. One part lends vigor and beauty to another, so that the whole is finely proportioned and admirably sustained. All depend on the head with reference to the most important functions of life, and all derive their vigor from that. So it is in the church. It is as well arranged for growth and vigor as the body is. It is as beautifully organized in its various members and officers as the body is. Everything is designed to he in its proper place, and nothing by the divine arrangement is lacking in its organization, to its perfection. Its officers and its members are, in their places, what the various parts of the body are with reference to the human frame. The church depends on Christ, as the head, to sustain, invigorate, and guide it, as the body is dependent on the head"See this figure carried out to greater length in 1Co 12:12-26.

Fitly joined together - The body, whose members are properly united so as to produce the most beauty and vigor. Each member is in the best place, and is properly united to the other members. Let anyone read Paley’ s Natural Theology, or any work on anatomy, and he will find innumerable instances of the truth of this remark; not only in the proper adjustment and placing of the members, but in the manner in which it is united to the other parts of the body. The foot, for instance, is in its proper place. It should not be where the head or the hand is. The eye is in its proper place. It should not be in the knee or the heel. The mouth, the tongue, the teeth, the lungs, the heart, are in their proper places. No other places would answer the purpose so well. The brain is in its proper place. Anywhere else in the body, it would be subject to compressions and injuries which would soon destroy life. And these parts are as admirably united to file other parts of the body, as they are admirably located. Let anyone examine, for instance, the tendons, nerves, muscles, and bones, by which the "foot"is secured to the body, and by which easy and graceful motion is obtained, and he will be satisfied of the wisdom by which the body is "joined together."How far the "knowledge"of the apostle extended on this point, we have not the means of ascertaining; but all the investigations of anatomists only serve to give increased beauty and force to the general terms which he uses here. All that he says here of the human frame is strictly accurate, and is such language as may be used by an anatomist now, The word which is used here ( συναρμολογέω sunarmologeō ) means properly to sew together; to fit together; to unite, to make one. It is applied often to musicians, who produce "harmony"of various parts of music. "Passow."The idea of harmony, or appropriate union, is that in the word.

And compacted - συμβιβαζόμενον sumbibazomenon . Tyndale renders this, "knit together in every joint."The word properly means, to make to come together; to join or knit together. It means here that the different parts of the body are "united"and sustained in this manner.

By that which every joint supplieth - Literally, "through every joint of supply;"that is, which affords or ministers mutual aid. The word "joint"hero - ἁφή haphē - (from ἇπτω haptō to fit) - means anything which binds, fastens, secures; find does not refer to the joint in the sense in which we commonly use it, as denoting "the articulation"of the limbs, or the joining of two or more bones; but rather that which "unites or fastens"together the different parts of the frame - the blood vessels, cords, tendons, and muscles. The meaning is, that every such "means of connecting one part of the body with another"ministers nourishment, and that thus the body is sustained. One part is dependent on another; one part derives nourishment from another; and thus all become mutually useful as contributing to the support and harmony of the whole. Thus, it furnishes an illustration of the "connection"in the members of the church, and of the aid which one can render to another.

According to the effectual working - Greek, "According to the energy in the measure of each one part."Tyndale, "According to the operation as every part has its measure."The meaning is, that each part contributes to the production of the whole result, or "labors"for this. This is in proportion to the "measure"of each part; that is, in proportion to its power. Every part labors to produce the great result. No one is idle; none is useless. But, none are overtaxed or overworked. The support demanded and furnished by every part is in exact proportion to its strength. This is a beautiful account of the anatomy of the human frame.

\caps1 (1) n\caps0 othing is useless. Every part contributes to the general result - the health, and beauty, and vigor of the system. Not a muscle is useless; not a nerve, not an artery, not a vein. All are employed, and all have an important place, and all contribute "something"to the health and beauty of the whole. So numerous are the bloodvessels, that you cannot perforate the skin anywhere without piercing one; so numerous are the pores of the skin, that a grain of sand will cover thousands of them; so minute the ramifications of the nerves, that wherever the point of a needle penetrates, we feel it; and so numerous the absorbents, that million of them are employed in taking up the chyme of the food, and conveying it to the veins. And yet all are employed - all are useful - all minister life and strength to the whole.

\caps1 (2) n\caps0 one are overtaxed. They all work according to the "measure"of their strength. Nothing is required of the minutest nerve or blood-vessel which it is not suited to perform; and it will work on for years without exhaustion or decay. So of the church. There is no member so obscure and feeble that he may not contribute something to the welfare of the whole; and no one is required to labor beyond his strength in order to secure the great object. Each one in "his place,"and laboring as he should there, will contribute to the general strength and welfare; "out of his place"- like nerves and arteries out of their place, and crossing and recrossing others - he will only embarrass the whole, and disarrange the harmony of the system.

Maketh increase of the body - The body grows in this manner.

Unto the edifying of itself - To building itself up that is, it grows up to a complete stature.

In love - In mutual harmony. This refers to the "body."The meaning is that it seems to be made on the principle of "love."There is no jar, no collision, no disturbance of one part with another. A great number of parts, composed of different substances, and with different functions - bones, and nerves, and muscles, and blood-vessels - are united in one, and live together without collision; and so it should be in the church. Learn, hence:

(1) That no member of the church need be useless, anymore than a minute nerve or blood-vessel in the body need be useless. No matter how obscure the individual may be, he may contribute to the harmony and vigor of the whole,

(2) Every member of the church should contribute something to the prosperity of the whole. He should no more be idle and unemployed than a nerve or a blood-vessel should be in the human system. What would be the effect if the minutest nerves and arteries of the body should refuse to perform their office?. Langour, disease, and death. So it is in the church. The obscurest member may do "something"to destroy the healthful action of the church, and to make its piety languish and die.

\caps1 (3) t\caps0 here should be union in the church. It is made up of materials which differ much from each other, as the body is made up of bones, and nerves, and muscles. Yet, in the body these are united; and so it should be in the church. There need be no more jarring in the church than in the body; and a jar in the church produces the same effect as would be produced in the body if the nerves and muscles should resist the action of each other, or as if one should be out of its place, and impede the healthful functions of the other.

\caps1 (4) e\caps0 very member in the church should keep his place, just as every bone, and nerve, and muscle in the human frame should. Every member of the body should be in its right position; the heart, the lungs, the eye, the tongue, should occupy their right place; and every nerve in the system should be laid down just where it is designed to be. If so, all is well If not so, all is deformity, or disorder; just as it, is often in the church.

Barnes: Eph 4:17

This I say therefore, and testify in the Lord - I bear witness in the name of the Lord Jesus, or ministering by his authority. The object of this is, to exhort them to walk worthy of their high calling, and to adorn the doctrine of the Saviour. With this view, he reminds them of what they were before they were converted, and of the manner in which the pagan around them lived.

That ye henceforth walk not - That you do not henceforth live - the Christian life being often in the Scriptures compared to a journey.

As other Gentiles walk - This shows that probably the mass of converts in the church at Ephesus were from among the pagan, and Paul regarded them as Gentile converts. Or it may be that he here addressed himself more particularly to that portion of the church, as especially needing his admonition and care.

In the vanity of their mind - In the way of folly, or in mental folly. What he means by this he specifies in the following verses. The word "vanity"in the Scriptures means more than mere "emptiness."It denotes moral wrong, being applied usually to those who worshipped vain idols, and then those who were alienated from the "true"God.

Barnes: Eph 4:18

Having the understanding darkened - That is, because they were alienated from the true God, and particularly because of "the blindness of their hearts."The apostle does not say that this was a "judicial"darkening of the understanding; or that they might not have perceived the truth; or that they had no ability to understand it. He speaks of a simple and well-known fact - a fact that is seen now as well as then that the understanding becomes darkened by indulgence in sin. A man who is intemperate, has no just views of the government of the appetites. A man who is unchaste, has no perception of the loveliness of purity. A man who is avaricious or covetous, has no just views of the beauty of benevolence. A man who indulges in low vices, will weaken his mental powers, and render himself incapable of intellectual effort. Indulgence in vice destroys the intellect as well as the body, and unfits a man to appreciate the truth of a proposition in morals, or in mathematics, or the beauty of a poem, as well as the truth and beauty of religion.

Nothing is more obvious than that indulgence in sin weakens the mental powers, and renders them unfit for high intellectual effort. This is seen all over the pagan world now - in the stolid, stupid mind; the perverted moral sense; the incapacity for profound or protracted mental effort, as really as it was among the pagans to whom Paul preached. The missionary who goes among the pagan has almost to create an "intellect"as well as a "conscience,"before the gospel will make an impression. It is seen, too, in all the intellect of the bar, the senate, the pulpit, and the medical profession, that is ruined by intemperance, and in the intellect of multitudes of young men wasted by licentiousness and drunkenness. I know that under the influence of ambition and stimulating drinks, the intellect may seem to put forth unnatural efforts, and to glow with an intensity nowhere else seen. But it "soon burns out"- and the wastes of such an intellect become soon like the hardened scoriae of the volcano, or the cinders of the over-heated furnace. Learn hence, that if a man wishes to be blessed with a clear understanding, he should he a "good man."He who wishes a mind well balanced and clear, should fear and love God; and had Christianity done no other good on earth than to elevate the "intellect"of mankind, it would have been the richest blessing which has ever been vouchsafed to the race. It follows, too, that as man has debased his "understanding"by sin, it is needful to make an exertion to elevate it again: and hence a large part of the efforts to save people must consist in patient "instruction."Hence, the necessity of schools at missionary stations.

Being alienated - see the notes on Eph 2:12.

From the life of God - From a life "like"that of God, or a life of which he is the source and author. The meaning is, that they lived a life which was "unlike"God, or which he could not approve. Of the truth of this in regard to the pagan everywhere, there can be no doubt; see the notes on Rom. 1.

Through the ignorance that is in them - The ignorance of the true God, and of what constituted virtue; compare notes on Rom 1:20-23.

Because of the blindness of their heart - Margin, "hardness."Hardness is a better word. It is a better translation of the Greek; and it better accords with the design of the apostle. Here the reason is stated why they lived and acted as they did, and why the "understanding"was blinded. It is not that God has enfeebled the human intellect by a judicial sentence on account of the sin of Adam, and made it incapable of perceiving I the truth. It is not that there is any I deficiency or incapacity of natural powers. It is not that the truths of religion are so exalted that man has no natural ability to understand them, for they may be as well understood as any other truth; see the notes on 1Co 1:14. The simple reason is, "the hardness or the heart."That is the solution given by an inspired apostle, and that is enough. A man who has a blind and hard heart sees no beauty in truth, and feels not its force, and is insensible to all its appeals. Learn, then:

(1) That people are to blame for the blindness of their understanding. Whatever proceeds from a "wicked heart"they are responsible for. But for mere "inferiority of intellect"they would not be to blame.

\caps1 (2) t\caps0 hey are under obligation to repent and love God. If it was required of them to enlarge their intellects, or create additional faculties of mind, they could not be bound to do it. But where the whole thing required is to have a "better heart,"they may be held responsible.

\caps1 (3) t\caps0 he way to elevate the understandings of mankind is to purify the heart. The approach must be made through the affections. Let people "feel"right toward God, and they will soon "think"right; let the heart be pure, and the understanding will be clear.

(Doubtless there is a reciprocal influence between the dark mind and depraved heart. The one acts on the other. Admitting that the understanding is affected "first,"through the will or heart, and that it is a bad heart which makes a spiritually dark mind, still the fact remains the same, that "in consequence of our union with Adam, in consequence of the fall,"all our faculties, understanding, will, affections, have been corrupted. See the supplementary notes, Rom. 5)

Barnes: Eph 4:19

Who being past feeling - Wholly hardened in sin. There is a total want of all emotion on moral subjects. This is an accurate description of the state of a sinner. He has no "feeling,"no emotion. He often gives an intellectual assent to the truth, But it is without emotion of any kind. The heart is insensible as the hard rock.

Have given themselves over - They have done it voluntarily. In Rom 1:24, it is said that "God gave them up."There is no inconsistency. Whatever was the agency of God in it, they preferred it; compare notes on Rom 1:21.

Unto lasciviousness - see the notes on Rom 1:24-26.

Barnes: Eph 4:20

But ye have not so learned Christ - You have been taught a different thing by Christ; you have been taught that his religion requires you to abandon such a course of life.

Barnes: Eph 4:21

If so be that ye have heard him - If you have listened attentively to his instructions, and learned the true nature of his religion. There may be a slight and delicate doubt implied here whether they had attentively listened to his instructions. Doddridge, however, renders it, "Seeing ye have heard him;"compare notes on Eph 3:2.

And have been taught by him - By his Spirit, or by the ministers whom he had appointed.

As the truth is in Jesus - If you have learned the true nature of his religion as he himself taught it. What the truth was which the Lord Jesus taught, or what his principles implied, the apostle proceeds to state in the following verses.

Barnes: Eph 4:22

That ye put off - That you lay aside, or renounce. The manner in which the apostle states those duties, renders it not improbable that there had been some instruction among them of a contrary character, and that it is possible there had been some teachers there who had not enforced, as they should bare done, the duties of practical religion.

Concerning the former conversation - The word "conversation"here means conduct - as it commonly does in the Bible; see the notes, 2Co 1:12. The meaning here is, "with respect to your former conduct or habits of life, lay aside all that pertained to a corrupt and fallen nature."You are not to lay "everything"aside that formerly pertained to you. Your dress, and manners, and modes of speech and conversation, might have been in many respects correct. But everything that proceeded from sin; every habit, and custom, and mode of speech and of conduct that was the result of depravity, is to be laid aside. The special characteristics of an unconverted man you are to put off, and are to assume those which are the proper fruits of a renewed heart.

The old man - see the notes on Rom 6:6.

Which is corrupt according to the deceitful lusts - The meaning is:

(1) That the unrenewed man is not under the direction of reason and sound sense, but is controlled by his "passions and desires."The word "lusts,"has a more limited signification with us than the original word. That word we now confine to one class of sensual appetites; but the original word denotes any passion or propensity of the heart. It may include avarice, ambition, the love of pleasure, or of gratification in any way; and the meaning here is, that the heart is by nature under the control of such desires.

\caps1 (2) t\caps0 hose passions are deceitful. They lead us astray, They plunge us into ruin. All the passions and pleasures of the world are illusive. They promise more than they perform; and they leave their deluded votaries to disappointment and to tears. Nothing is more "deceitful"than the promised pleasures of this world; and all who yield to them find at last that they "flatter but to betray."

Barnes: Eph 4:23

And be renewed - That is, it is necessary that a man who has been following these should become a new man; see the notes on Joh 3:3 ff., compare the notes on 2Co 4:16. The word used here - ἀνανεόω ananeoō - does not occur elsewhere in the New Testament; but it has the same meaning as the word used in 2Co 4:16, and Col 3:10. It means to make new, and is descriptive of the work of regeneration. This was addressed to the church, and to those whom Paul regarded as Christians; and we learn from this:

\caps1 (1) t\caps0 hat it is necessary that man should be "renewed"in order to be saved.

\caps1 (2) t\caps0 hat it is proper to exhort Christians to be renewed. They need renovated strength every day.

\caps1 (3) t\caps0 hat it is a matter of "obligation"to be renewed. People are "bound"thus to be renovated, And,

\caps1 (4) t\caps0 hat they have sufficient natural ability to change from the condition of the old to that of the "new"man, or they could not be exhorted to it.

(See the supplementary Rom 8:7, note; Gal 5:17, note.)

In the spirit of your mind - In your temper; your heart; your nature.

Barnes: Eph 4:24

And that ye put on the new man - The new man refers to the renovated nature. This is called in other places, the "new creature, or the new creation"(see the notes on 2Co 5:17), and refers to the condition after the heart is changed. The change is so great, that there is no impropriety in speaking of one who has experienced it as "a new man."He has new feelings, principles, and desires. He has laid aside his old principles and practices, and, in everything that pertains to moral character, he is new. His body is indeed the same; the intellectual structure of his mind the same; but there has been a change in his principles and feelings which malco him, in all the great purposes of life, a new being. Learn, that regeneration is not a trifling change. It is not a mere change of relations, or of the outward condition. It is not merely being brought from the world into the church, and being baptized, though by the most holy hands; it is much more. None of these things would make proper the declaration, "he is a new man."Regeneration by the Spirit of God does.

After God - κατὰ Θεὸν kata Theon . In respect to God. The idea is, evidently, that man is so renewed as to become "like"God, or the divine image is restored to the soul. In the parallel passage in Colossians Col 3:9, the idea is expressed more fully, "renewed in knowledge after "the image"of him that created him."Man, by regeneration, is restored to the lost image of God; compare Gen 1:26.

Is created - A word that is often used to denote the new birth, from its strong resemblance to the first act of creation; see it explained in the notes on 2Co 5:17.

In righteousness - That is, the renewed man is made to resemble God in righteousness. This proves that man, when he was made, was righteous; or that righteousness constituted a part of the image of God in which lie was created. The object of the work of redemption is to restore to man the lost image of God, or to bring him back to the condition in which he was before he fell.

And true holiness - Margin, as in Greek, "holinese of truth"- standing in contrast with "lusts of deceit"(Greek), in Eph 4:22. "Holiness"properly refers to purity toward God, and "righteousness"to integrity toward people; but it is not cerrain that this distinction is observed here. The general idea is, that the renovated man is made an upright and a pious man; and that, therefore, he should avoid the vices which are practiced by the pagan, and which the apostle proceeds to specify. This phrase also proves that, when man was created, he was a holy being.

Barnes: Eph 4:25

Wherefore putting away lying - It may seem strange that the apostle should seriously exhort Christians to put away "lying,"implying that they were in the habit of indulging in falsehood. But we are to remember:

\caps1 (1) t\caps0 hat lying is the universal vice of the pagan world. Among the ancient pagans, as among the moderns, it was almost universally practiced. It has been remarked by a distinguished jurist who had spent much time in India, that he would not believe a Hindu on his oath. The same testimony is borne by almost all the missionaries. of the character of pagans everywhere. No confidence can be placed in their statements; and, where there is the slightest temptation to falsehood, they practice it without remorse.

\caps1 (2) t\caps0 he Ephesians had been recently converted, and were, to a great extent, ignorant of the requirements of the gospel. A conscience has to be "created"when pagans are converted, and it is long before they see the evils of many things which appear to us to be palpably wrong.

\caps1 (3) t\caps0 he effects of former habits abide long, often, after a man is converted. He who has been in the habit of profane swearing, finds it difficult to avoid it; and he who has been all his life practicing deception, will find himself tempted to practice it still. It was for reasons such as these, probably, that the apostle exhorted the Ephesians to put away "lying,"and to speak the truth only. Nor is the exhortation now inappropriate to Christians, and there are many classes to whom it would now be proper - such as the following:

(1) He who is in the habit of concealing the defects of an article in trade, or of commending it for more than its real value - "let him put away lying."

\caps1 (2) h\caps0 e, or she, who instructs a servant to say that they are not at home, when they are at home: or that they are sick, when they are not sick or that they are engaged, when they are not engaged - "let them put away lying."

\caps1 (3) h\caps0 e that is in the habit of giving a coloring to his narratives; of conveying a false impression by the introduction or the suppression of circumstances that are important to the right understanding of an account - "let him put away lying."

\caps1 (4) h\caps0 e that is at no pains to ascertain the exact truth in regard to any facts that may affect his neighbor; that catches up flying rumors without investigating them, and that circulates them as undoubted truth, though they may seriously affect the character and peace of another - "let him put away lying."

\caps1 (5) h\caps0 e that is in the habit of making promises only to disregard them - "let him put away lying."The community is full of falsehoods of that kind, and they are not all confined to the people of the world. Nothing is more important in a community than simple "truth"- and yet, it is to be feared that nothing is more habitually disregarded. No professing Christian can do any good who has not an unimpeachable character for integrity and truth - and yet who can lay his hand on his breast and say before God that he is in all cases a man that speaks the simple and unvarnished truth?

For we are members one of another - We belong to one body - the church - which is the body of Christ; see the notes Rom 5:12. The idea is, that falsehood tends to loosen the bonds of brotherhood. In the "human body"harmony is observed. The eye never deceives the hand, nor the hand the foot, nor the heart the lungs. The whole move harmoniously as if the one could put the utmost confidence in the other - and falsehood in the church is as ruinous to its interests as it would be to the body if one member was perpetually practicing a deception on another.

Barnes: Eph 4:26

Be ye angry and sin not - It has been remarked that the direction here is conformable to the usage of the Pythagoreans, who were bound, when there were any differences among them, to furnish some token of reconciliation before the sun set. Burder, in Ros. Alt. u. neu. Morgenland, in loc. It is implied here:

\caps1 (1) t\caps0 hat there "may"be anger without sin; and,

\caps1 (2) t\caps0 hat there is special danger in all cases where there is anger that it will be accompanied with sin. "Anger"is a passion too common to need any description. It is an excitement or agitation of mind, of more or less violence, produced by the reception of a real or supposed injury, and attended commonly with a desire or purpose of revenge. The desire of revenge, however, is not essential to the existence of the passion, though it is probably always attended with a disposition to express displeasure, to chide, rebuke, or punish; compare Mar 3:5. To a great extent the sudden excitement on the reception of an injury is involuntary, and consequently innocent. Anger is excited when a horse kicks us; when a serpent hisses; when we dash our foot against a stone - and so when a man raises his hand to strike us. The "object or final cause"of implanting this passion in the mind of man is, to rouse him to an immediate defense of himself when suddenly attacked, and before his reason would, have time to suggest the proper means of defense. It prompts at once to self-protection; and when that is done its proper office ceases. If persevered in; it becomes sinful malignity. or revenge - always wrong. Anger may be excited against a "thing"as well as a "person;"as well against an act as a "man."We are suddenly excited by a wrong "thing,"without any malignancy against the "man;"we may wish to rebuke or chide "that,"without injuring "him."Anger is sinful in the following circumstances:

(1) When it is excited without any sufficient cause - when we are in no danger, and do not need it for a protection. We should be safe without it.

\caps1 (2) w\caps0 hen it transcends the cause, if any cause really exists. All that is beyond the necessity of immediate self-protection, is apart from its design, and is wrong.

\caps1 (3) w\caps0 hen it is against "the person"rather than the "offence."The object is not to injure another; it is to protect ourselves.

\caps1 (4) w\caps0 hen it is attended with the desire of "revenge."That is always wrong; Rom 12:17, Rom 12:19.

\caps1 (5) w\caps0 hen it is cherished and heightened by reflection. And,

(6) When there is an unforgiving spirit; a determination to exact the utmost satisfaction for the injury which has been done. If people were perfectly holy, that sudden "arousing of the mind"in danger, or on the reception of an injury; which would serve to prompt us to save ourselves from danger, would exist, and would be an important principle of our nature. As it is now, it is violent; excessive; incontrollable; persevered in - and is almost always wrong. If people were holy, this excitement of the mind would obey the first injunctions of "reasons,"and be wholly under its control; as it is now, it seldom obeys reason at all - and is wholly wrong. Moreover, if all people were holy; if there were none "disposed"to do an injury, it would exist only in the form of a sudden arousing of the mind against immediate danger - which would all be right. Now, it is excited not only in view of "physical"dangers, but in view of the "wrongs"done by others - and hence it terminates on the "person"and not the "thing,"and becomes often wholly evil.

Let not the sun go down - Do not cherish anger. Do not sleep upon it. Do not harbor a purpose of revenge; do not cherish ill-will against another. "When the sun sets on a man’ s anger, he may be sure it is wrong."The meaning of the whole of this verse then is, "If you be angry, which may be the case, and which may be unavoidable, see that the sudden excitement does not become sin. Do not let it overleap its proper bounds; do not cherish it; do not let it remain in your bosom even to the setting of the sun. Though the sun be sinking in the west, let not the passion linger in the bosom, but let his last rays find you always peaceful and calm."

Barnes: Eph 4:27

Neither give place to the devil - This has respect probably to the exhortation in the former verse. "Do not yield to the suggestions and temptations of Satan, who would take every opportunity to persuade you to cherish unkind and angry feelings, and to keep up a spirit of resentment among brethren."Many of our feelings, when we suppose we are merely defending our rights, and securing what is our own, are produced by the temptations of the devil. The heart is deceitful; and seldom more deceitful in any case than when a man is attempting to vindicate himself from injuries done to his person and reputation. The devil is always busy when we are angry, and in some way, if possible, will lead us into sin; and the best way to avoid his wiles is to curb the temper, and restrain even sudden anger. No man sins by "restraining"his anger: no man is certain that he will not who indulges it for a moment.

Barnes: Eph 4:28

Let him that stole steal no more - Theft, like lying, was, and is, almost a universal vice among the pagan. The practice of pilfering prevails in, probably, every pagan community, and no property is safe which is not guarded, or so locked up as to be inaccessible. Hence, as the Christian converts at Ephesus had been long addicted to it, there was danger that they would fall into it again; and hence the necessity of special cautions on that head. We are not to suppose that "pilfering"was a common vice in the church, but the cautions on this point proceed on the principle that, where a man has been long in the habit of a particular sin, he is in great danger of falling into it again. Hence, we caution the man who has been intemperate against the least indulgence in intoxicating drinks; we exhort him not to touch that which would be so strong a temptation to him. The object of the apostle was to show that the gospel requires holy living in all its friends, and to entreat Christians at Ephesus in a special manner to avoid the vices of the surrounding pagan.

But rather let him labour - Let him seek the means of living in an honest manner, by his own industry, rather than by wronging others.

Working with his hands - Pursuing some honest employment. Paul was not ashamed to labor with "his own hands"Act 20:35; and no man is dishonored by labor. God made man for toil Gen 2:15; and employment is essential to the happiness of the race. No man, who is "able"to support himself, has a "right"to depend on others; see the notes on Rom 12:11.

That he may have to give to him that needeth - Margin, "distribute."Not merely that may have the means of support, but that he may have it in his power to aid others. The reason and propriety of this is obvious. The human race is one great brotherhood. A considerable part "cannot"labor to support themselves. They are too old, or too young; or they are crippled, or feeble, or laid on beds of sickness. If others do not divide with them the avails of their labors, they will perish. We are required to laboar in order that we may have the privilege of contributing to their comfort. Learn from this verse:

(1) That every Christian should have some calling, business, or profession, by which he may support himself. The Saviour was carpenter; Paul a tentmaker; and no man is disgraced by being able to build a house or to construct a tent.

(2) Christianity promotes industry. It is rare that an idle man becomes a Christian; but if he does, religion makes him industrious just in proportion as it has influence over his mind. To talk of a "lazy Christian,"is about the same as to talk of burning water or freezing fire.

(3) Christians should have some "useful"and "honest"employment. They should work "that which is good."They should not pursue an employment which will necessarily injure others. No man has a right to place a nuisance under the window of his neighbor; nor has he any "more"right to pursue an employment that shall lead his neighbor into sin or ruin him. An honest employment benefits everybody . A good farmer is a benefit to his neighborhood and country; and a good shoemaker, blacksmith, weaver, cabinetmaker, watchmaker, machinist, is a blessing to the community. He injures no one; he benefits all. How is it with the distiller, and the vender of alcoholic drinks? He benefits no one; he injures every body. Every quart of intoxicating drink that is taken from his house does evil somewhere - evil, and only evil, and that continually. No one is made better, or richer; no one is made more moral or industrious; no one is helped on the way to heaven by it. Thousands are helped on the way to hell by it, who are already in the path; and thousands are "induced"to walk in the way to death who, but for that distillery, store, or tavern, might have walked in the way to heaven. Is this then "working that which is good?"Would Paul have done it? Would Jesus do it? Strange, that by a professing Christian it was ever done! See a striking instance of the way in which the Ephesian Christians acted when they were first converted, in the Acts of the Apostles, Act 19:19; compare notes on that place.

\caps1 (4) t\caps0 he main business of a Christian is not to "make money,"and to become rich. It is that he may have the means of benefiting others. Beyond what he needs for himself, his poor, and sick, and aged, and afflicted brother and friend has a claim on his earnings - and they should be liberally bestowed.

\caps1 (5) w\caps0 e should labor in "order"that we may have the means of doing good to others. It should be just as much a matter of plan and purpose to do this, as it is to labor in order to buy a coat, or to build a house, or to live comfortably, or to have the means of a decent burial. Yet how few are those who have any such end in view, or who pursue their daily toil definitely, "that they may have something to give away!"The world will be soon converted when all Christians make that the purpose of life; see the notes on Rom 12:11.

Poole: Eph 4:1

Eph 4:1-6 Paul exhorteth to those virtues which become the

Christian calling, particularly to unity,

Eph 4:7-16 declaring that Christ gave his gifts differently,

that his body the church might be built up and

perfected in the true faith by the co-operation of

the several members with one another, and with him

their Head.

Eph 4:17-21 He calleth men off from the vain and impure

conversation of the heathen world,

Eph 4:22-24 to renounce the old, and to put on the new, man,

Eph 4:25 to discard lying,

Eph 4:26,27 and sinful anger.

Eph 4:28 To leave off dishonest practices, and to gain by

honest labour what they have occasion for,

Eph 4:29 to use no corrupt talk,

Eph 4:30 nor grieve God’ s Spirit.

Eph 4:31,32 To put away all expressions of ill-will, and to

practise mutual kindness and forgiveness.

The prisoner of the Lord in the Lord, a Hebraism: it is as much as, for the Lord: see Eph 3:1 .

Beseech you that ye walk worthy proceed constantly and perseveringly in such ways as suit with and become your calling, 1Th 4:7 1Pe 1:15 : see the like expression, Rom 16:2 .

Of the vocation wherewith ye are called both your general calling, whereby ye are called to be saints, and your particular callings, to which ye are severally called, as Eph 5:1-33 and Eph 6:1-24 .

Poole: Eph 4:2

With all lowliness or humility; submissiveness of mind, whereby we esteem others better than ourselves, Phi 2:3 . A virtue peculiar to Christians, unknown to philosophers: see Act 20:19 Col 3:12,13 .

And meekness whereby we are not easily provoked, or offended with the infirmities of others: this is opposed to peevishness, as the former to pride.

With long-suffering whereby we bear with greater or repeated injuries, 2Co 6:6 .

Forbearing one another or supporting, i.e. bearing with the infirmities, frowardness, or moroseness of others, so as not to cease to love them, and do them good.

In love not out of any carnal affection, or for our own advantage, but out of love, which is wont to make men patient and long-suffering, 1Co 13:4 .

Poole: Eph 4:3

The unity of the Spirit either unity of mind, or spiritual unity, as being wrought by the Spirit, and then he means that unity he spoke of, Eph 2:14-16 , and Eph 3:6 , whereby is intended the mystical body of Christ.

In the bond of peace i.e. in peace as the bond which keeps the members or parts of the church together, which by dissensions are dissipated and scattered. The first step to this unity is humility, for where that is not, there will be no meekness nor forbearance, without which unity cannot be maintained.

Poole: Eph 4:4

There is one body i.e. the church of Christ, Eph 1:23 : see Col 3:15 .

And one Spirit the self-same Spirit of Christ in that body by which all the members live and act, 1Co 12:11,13 .

Even as ye are called in one hope of your calling one inheritance in heaven, to the hope of which ye are called, Col 1:12 .

Hope for the thing hoped for, as Col 1:5 : see 1Pe 1:3,4 .

Poole: Eph 4:5

One Lord Christ, viz. as Redeemer, Head, and Husband of the church, to whom, by God’ s appointment, she is immediately subject, 1Co 8:6 Joh 13:13 Act 2:36 .

One faith i.e. one object of the faith of all believers, viz. the doctrine of salvation, which is but one.

One baptism both as to the outward symbol, and the thing signified by it.

Poole: Eph 4:6

One God God is here taken personally for the Father, the other two Persons being before mentioned, Eph 4:4,5 .

And Father of all of all believers.

Who is above all not only in the excellencies of his nature, but especially in his sovereign dominion over the church.

And through all by his special providence, through all the members of the church.

And in you all by inhabitation, and the conjunction of believers with him. Though the former two may be applied to God’ s universal dominion and providence over all the creatures, yet, the apostle speaking of the conjunction of believers in one Father, they are both to be restrained according to this last clause.

Poole: Eph 4:7

But unto every one of us is given grace either by grace he means gifts which are not common to all believers, but proper to some, according to their various functions and places in the church, Rom 12:6 1Co 12:11 . Or rather, more generally, it comprehends also those graces which are common to all believers as such, faith, hope, love, zeal, &c.; which though they are of the same kind in all, and have the same object, yet they are received in different degrees and measures.

According to the measure of the gift of Christ in that measure in which it pleaseth Christ to give them, who gives to some one gift, to some another; to some one degree of grace to some another: all have not the same, but need the help of those that have what they want.

Poole: Eph 4:8

Wherefore he saith the psalmist.

When he Christ, God manifested in the flesh: and then what was spoken by the psalmist prophetically in the second person, is spoken by the apostle historically in the third.

Ascended up on high Christ ascended up on high after his death, both as to place, in his human nature, into heaven; and chiefly as to his state, in his being glorified.

He led captivity captive either led those captive who had taken us captive, or rather led them captive whom he had taken captive;

captivity being here put for captives, as elsewhere poverty for poor, 2Ki 24:14 . This Christ did when, having conquered sin, death, Satan, he triumphed gloriously over them in his ascension, Col 2:15 . It is spoken with allusion to conquering princes or generals, who in their triumphs had their captives attending upon their chariots.

And gave gifts unto men he alludes in this likewise to the custom of conquerors casting money among the people that were the spectators of their triumphs, or giving largesses to their soldiers. Christ upon his ascension sent the Holy Ghost on the disciples, Act 2:1-47 , and continues ever since to furnish his church with gifts and graces: see on Psa 68:18 .

Poole: Eph 4:9

Now that he ascended, what is it but that he also descended first? The apostle interprets the psalmist, and concludes that David, when he foretold Christ’ s glorification, or ascending up to heaven, did likewise foresee his humiliation and descent to the earth: q.d. When David speaks of God in the flesh ascending up on high, he doth thereby imply, that he should first descend to the earth.

Into the lower parts of the earth either simply the earth, as the lowest part of the visible world, and so opposed to heaven, from whence he came down, Joh 3:13 6:33,38,41,42,50,51 ; or the grave and state of the dead; or both rather, implying the whole of his humiliation, in opposition to his ascending, taken for the whole of his exaltation.

Poole: Eph 4:10

He that descended is the same also that ascended: he saith not, he that ascended is the same that descended, lest it should not be thought that Christ brought his body with him from heaven; but, on the contrary, he that descended is the same that ascended, to show that the Son of God did not by his descent become other than what he was, nor the assumption of the human nature add any thing to his person, as a man is not made another person by the clothes he puts on. Christ descended without change of place as being God, but ascended by changing place as man, yet, by communication of properties, whole Christ is said to have ascended.

Far above all heavens all visible heavens, into the third heaven, or paradise. Act 3:21 Heb 9:24 .

That he might fill all things all the members of his church, with gifts and graces. This began to be fulfilled, Act 2:1-47 , and still will be fulfilling to the end of the world: see Joh 7:39 16:7 .

Poole: Eph 4:11

And he gave distributed several gifts, (which are spoken of in general, Eph 1:7 ), according to his Father’ s appointment, who is said to set in the church what Christ is here said to give, 1Co 12:28 .

Objection. Nothing is here said of gifts, but only of offices.

Answer. Christ never gave offices without suitable furniture; this diversity therefore of offices includes diversity of respective gifts.

Apostles extraordinary officers, with an immediate call, universal commission, infallibility in teaching, and power of working miracles, appointed for the first founding the Christian church in all parts of the world, Mat 28:19 Act 19:6 .

Objection. The apostles were appointed by Christ before his death.

Answer. The apostle here speaks not of Christ’ s first calling them, but:

1. Of his fully supplying them with gifts necessary to the discharge of their office, which was after his resurrection, Act 1:4 Joh 7:39 . And:

2. Of their solemn inauguration in their office, by the pouring out of the Holy Ghost upon them in a visible manner, Act 2:1-47 .

Prophets extraordinary officers who did by immediate revelation interpret the Scriptures, 1Co 14:4,5 , and not only such as did foretell things to come, Act 11:27 21:10 .

Evangelists these were likewise extraordinary officers, for the most part chosen by the apostles, as their companions and assistants in preaching the word, and planting churches in the several places where they travelled. Such were Timothy, Titus, Apollos, Silas, &c.

Pastors and teachers either two names of the same office, implying the distinct duties of ruling and teaching belonging to it; or two distinct offices, but both ordinary, and of standing use in the church in all times; and then pastors are they that are fixed to and preside over particular churches, with the care both of instructing and ruling them, 1Th 5:12 Heb 13:17 ; called elsewhere elders, and bishops, Act 20:28 Phi 1:1 1Ti 3:1 Tit 1:5,7 1Pe 5:1,2 .

Teachers they whose work is to teach the doctrine of religion, and confute the contrary errors.

Poole: Eph 4:12

For the perfecting of the saints either for the restoring and bringing them into right order, who had been, as it were, dissipated, and disjointed by sin: or rather the knitting together and compacting them more and more, both in nearer union to Christ their Head by faith, and to their fellow members by love: see 1Co 1:10 .

For the work of the ministry or, for the work of dispensation, i.e. for dispensing the word, and all those ordinances which it appertains to them to dispense; and so it implies their whole work. But there may be a trajection in the words, and then this clause is to be read before the former, and the meaning plainly is:

For the work of the ministry which is to perfect the saints, and edify the body of Christ.

For the edifying of the body of Christ the same in effect as perfecting the saints, viz. the building up the church, both in bringing in new members to it, and strengthening those that are brought in already, in faith and holiness.

Poole: Eph 4:13

Till we all come or meet; all we believers, both Jews and Gentiles, (who while in the world not only are dispersed in several places, but have our several degrees of light and knowledge), meet, or come together, in the unity of, &c.

In the unity of the faith either that perfect unity whereof faith is the bond, or rather that perfect uniformity of faith in which we shall all have the same thoughts and apprehensions of spiritual things, to which as yet, by reason of our remaining darkness, we are not arrived.

And of the knowledge of the Son of God or acknowledgment, i.e. not a bare speculative knowledge, but such as is joined with appropriation and affection.

Unto a perfect man: he compares the mystical body of Christ to a man, who hath his several ages and degrees of growth and strength, till he come to the height of both, and then he is a perfect man, or a man simply, in opposition to a child, 1Co 13:11 . The church of Christ (expressed by a man, in the singular number, to show its unity) hath its infancy, its childhood, its youth, and is to have hereafter its perfect manhood and state of consistency in the other life, when, being arrived to its full pitch, it shall be past growing.

Unto the measure of the stature of the fulness of Christ either actively, that measure of stature or age which Christ fills up in it, or hath allotted to it, Eph 4:7 ; or rather passively, that measure which, though it do not equal, yet it shall resemble, being perfectly conformed to the fulness of Christ. As in Eph 4:12 he showed the end of Christ’ s appointing officers in his church, so here he shows how long they are to continue, viz. till their work be done, the saints perfected, which will not be till they all come to the unity of the faith, &c.

Poole: Eph 4:14

That we henceforth be no more children i.e. weak in the faith, unstable in judgment, children in understanding, 1Co 14:20 ; such as need teaching, and strengthening: see Rom 2:20 1Co 3:1 Heb 5:13 .

Tossed to and fro light and unconstant, like ships without ballast, tossed with every wave.

And carried about with every wind of doctrine not only shaken and staggering as to our faith, (as in the former clause), but carried about to errors for want of judgment, by false doctrines, here compared to violent winds.

By the sleight of men their sophistry, whereby they easily seduce those that are unskilful, as men easily cheat children in playing at dice, from whence this metaphor is taken.

Cunning craftiness their skilfulness in finding out ways of deceiving, whereby they can make any thing of any thing.

Whereby they lie in wait to deceive viz. as in ambush; the word here used, is translated wiles, Eph 6:11 , against which the apostle would have them fenced with the whole armour of God, and seems to signify a laying in ambush, or assaulting a man behind his back; a secret and unseen way of circumventing, a laying wait to draw them that are weak from the truth.

Poole: Eph 4:15

But speaking the truth in love or, following the truth in love: q.d. Not only let us not be seduced by the craftiness of men, but constantly adhere to, and persevere in, the belief of the truth, joining love with it, in which two the sum of Christianity consists; and this will be a means of our growing up, and being no more children.

May grow up this is opposed to being children; we are not to stand at a stay, but grow to maturity, Heb 6:1 .

In all things in knowledge, faith, love, and all the parts of the new man.

Into him which is the head, even Christ our growth must be with respect to Christ our Head, as the end of it; we must grow in our acknowledgment of him, and dependence on him, as he by whom we are influenced, and from whom all our proficiency and strength proceeds; so that whatever increase we make, must tend not to the magnifying ourselves, but exalting our Head.

Poole: Eph 4:16

From whom Christ the Head, Eph 4:15 .

The whole body the mystical body, or church of believers, whereof every true saint is a member, Rom 12:4,5 .

Fitly joined together viz. in the right place and order, both in respect of Christ the Head, and of the members respectively. Some are eyes, some ears, some hands, some feet, 1Co 12:15,16 .

And compacted firmly knit, so as not to be separated.

By that which every joint supplieth or, by every joint or juncture of administration; i.e. whose office is to administer spirits and nourishment to the body. Bands are added to joints, Col 2:19 , which signifies the ligaments by which the joints are tied one to another, as well as the joints in which they touch.

Question. What are those joints and bands in the mystical body?

Answer. Every thing whereby believers are joined to Christ, or to each other as Christians; especially the Spirit of Christ, which is the same in the Head and all the members; the gifts of the Spirit, chiefly faith, whereby they are united to Christ, and love, whereby they are knit to each other; the sacraments, likewise, church officers, Eph 4:11 , &c.

According to the effectual working either the power of Christ, who, as a Head, influenceth and enliveneth every member; or the effectual working of every member, in communicating to others the gifts it hath received.

In the measure of every part according to the state, condition, and exigence of every part, nourishment is conveyed to it meet for it; yet more to one and less to another, according as more is required for one and less for the other, and so to all in their proportion. Or else as each part hath received, so it communicates to others; all have their use and helpfulness to others, but not all alike, or in the same degree.

Maketh increase of the body: either body here redounds by a Hebraism, and the sense is, the body (mentioned in the beginning of the verse) maketh increase of itself; or, without that redundancy, increase of the body is an increase meet and convenient for the body.

Unto the edifying of itself: the apostle here changeth the metaphor from that of a body to this of a house, but to the same sense, and shows the end of this nourishment they ministered from one member to another, viz. not its own private good, but the good of the whole body, for the benefit of which each part receives its gifts from Christ the Head.

In love either by the offices of love, or it denotes the impulsive cause, whereby the members are moved thus to promote the common increase of the body, viz. love to the Head and each other.

Poole: Eph 4:17

This I say therefore, and testify in the Lord I beseech or adjure you by the Lord: see the like, Rom 12:1 Phi 2:1 .

That ye henceforth walk not as other Gentiles walk, in the vanity of their mind their minds themselves, and understandings, the highest and noblest faculties in them, being conversant about things empty, transient, and unprofitable, and which deceive their expectations, and therefore vain, viz. their idols, their worldly enjoyments, &c.

Poole: Eph 4:18

Having the understanding the mind as reasoning and discoursing, and so their ratiocinations and discourses themselves.

Darkened as to spiritual things.

Being alienated from the life of God not only strangers to it, (for so are those creatures which are not capable of it), but estranged from it; implying, that in Adam originally they were not so.

The life of God a spiritual life; that life which God commands, and approves, and whereby God lives in believers, and they live in him, Gal 2:19,20 ; and that both as to the principle of life, and the operations of it.

Through the ignorance that is in them that ignorance which is naturally in them is the cause of their alienation from the life of God, which begins in light and knowledge.

Because of the blindness of their heart or rather hardness: the Greek word signifies a callum or brawniness in the flesh, which is usual in the hands of labourers. Either this is set down as another cause of their estrangement from the life of God, or as the cause of their ignorance, which, though in part it be natural to them, yet is increased to further degrees by their own hardness and obstinacy, shutting their eyes voluntarily against the light.

Poole: Eph 4:19

Who being past feeling having lost all sense and conscience of sin: a higher degree or effect of the hardness before mentioned, 1Ti 4:2 .

Have given themselves over unto lasciviousness voluntarily yielded themselves up to the power of their own sensuality and lasciviousness, so as to be commanded by it, without resisting it.

To work not only to burn with inward lusts, but to fulfil them in the outward acts.

All uncleanness all sorts of uncleanness, even the most monstrous, Rom 1:24,26,27 1Co 6:9 Gal 5:19 .

With greediness either with covetousness, and then it respects those that prostituted themselves for gain; or rather with an insatiable desire of still going on in their filthiness.

Poole: Eph 4:20

But ye have not so learned so as to walk as other Gentiles walk, in the vanity of your minds, &c.

Christ the doctrine of Christ, or rule of life prescribed by him.

Poole: Eph 4:21

If so be that ye have heard him either heard Christ speaking to you in the gospel, Heb 12:25 , and then the sense will be the same as in the following clause; or heard him preached to you, and then it may refer to the outward hearing of the word.

And have been taught by him or taught in him; in or by, as Col 1:16 Heb 1:2 ; and then this relates to the power of the word, and the impression made by it upon the heart: q.d. If ye have not only heard of him by the hearing of the ear, but have been effectually taught by the Spirit to know him, and receive his doctrine, Isa 54:13 Joh 6:45 .

As the truth is in Jesus as it really is, and hath been taught by Christ himself, both in his doctrine and example, viz. what is the true way of a Christian’ s living; as in the following verses: see Joh 17:17 Tit 1:1 .

Poole: Eph 4:22

That ye put off a usual metaphor, taken from garments (implying a total abandoning, and casting away, like a garment not to be put on again): it is oppesed to putting on, Eph 4:24 , and is the same as mortifying, Col 3:5 , crucifying, Gal 6:14 .

Concerning the former conversation the former heathenish life and manners, Eph 2:2 . He shows how they should put off their old man, viz. by relinquishing their old manners; the same as putting off

the old man with his deeds Col 3:9 .

The old man the pravity of nature, or nature as depraved.

Which is corrupt or, which corrupteth, i.e. tends to destruction, Gal 6:8 ; or, which daily grows worse and more corrupt by the fulfilling of its lusts.

According to the deceitful lusts i.e. which draw away and entice men, Jam 1:14 ; or which put on a show and semblance of some good, or promise pleasure and happiness, but lurch men’ s hopes, and make them more miserable.

Poole: Eph 4:23

And be renewed viz. more and more, being already renewed in part.

In the spirit of your mind i.e. in your mind which is a spirit: see 1Th 5:23 2Ti 4:22 . He means the superior powers of the soul, where regeneration begins, and which the philosophers magnified so much, and thought so pure.

Poole: Eph 4:24

And that ye put on the same metaphor of a garment as before, to show the intimateness of the new man with us, and its being an ornament to us.

The new man i.e. a new disposition or constitution of the whole man, called the new creature, 2Co 5:17 , and a divine nature, 2Pe 1:4 .

Which after God after God’ s image.

Is created in righteousness and true holiness either righteousness may relate to the second table, and

holiness to the first, and so both contain our duty to man and to God; or righteousness may imply that Divine principle in us, whereby we perform our whole duty to God and the creature, and holiness that which denieth all mixture of corruption in onr duty to God and man.

True sincere and sound. As

righteousness and holiness are opposed to lusts, Eph 4:22 , so true here, to deceitful there.

Poole: Eph 4:25

Wherefore putting away lying all fraudulency and dissimulation, and whatever is contrary to truth.

Speak every man truth not only speak as things are, but act sincerely and candidly.

For we are members one of another i.e. to or for one another, and therefore must be helpful to each other.

Poole: Eph 4:26

Be ye angry and sin not: by way of concession, rather than by way of command: q.d. If the case be such that ye must be angry, yet see it be without sin.

Let not the sun go down upon your wrath if your anger is excessive, (for so this word signifies, being different from the former), yet let it not be lasting; be reconciled ere the sun go down.

Poole: Eph 4:27

Do not give advantage to the devil to possess your hearts, and put you upon more and greater evils: see Luk 22:3 Joh 13:27 Act 5:3 .

Poole: Eph 4:28

Let him that stole steal no more stealing is understood largely for seeking our own gain by any way, defrauding others, whether by taking away, or unjustly detaining what is theirs.

But rather let him labour i.e. diligently and industriously, as the word imports. Idleness is condemned as tending to theft.

Working with his hands as the only instrument by which most arts and trades are exercised.

The thing which is good not in any unlawful way, but in an honest calling.

That he may have to give to him that needeth that he may have not only whereupon to live, and prevent stealing, but wherewith to help those that want, Luk 21:2 .

PBC: Eph 4:4

Paul lists these various elements in verses 4-6 in such a way that implies that they were either included in his preceding discussion, or at least they were commonly believed and understood by believers at the time. Hence, he cites these particular elements of unity and uses them as an incentive to the Ephesians to use the grace given them, along with their several gifts, to strive and labor for corporate unity among themselves. {Eph 4:7} This indicates, at least to me, that the main point to be made from the passage is the importance and necessity of believers using their gifts to promote unity within the household of faith that " the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Eph 4:16

The Jew/Gentile distinction was a very real issue to first century believers. From what Paul wrote in chapter two it is obvious that he felt an urgency to show that this former distinction in the body of Christ is now done away. Hence there is " one body," not two Nor a divided body; there is " one faith," or to put it more literally, " the same faith" for both Jew and Gentile as the Greek word mia SGreek: 3391. mia {Eph 4:5} indicates. Likewise, there is " one hope of our calling" for both Jew and Gentile, i.e., the same blessed hope for both.

319

PBC: Eph 4:5

See PB: Eph 4:4

319

PBC: Eph 4:6

See PB: Eph 4:4

319

PBC: Eph 4:7

See PB: Eph 4:4

319

PBC: Eph 4:11

See WebbSr: IS THERE BUT ONE GIFT?

PBC: Eph 4:26

Part of the human condition is the ability and the tendency to become angry. There are many different ideas about the subject of anger. It is not just an attribute of mankind, but the Bible speaks about God’s anger. Is our anger always sinful?

Paul writes: " Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil." {Eph 4:26-27}

I know of at least two different interpretations of the above passage. One says that this is a commandment to be angry against sin and ungodliness in righteous indignation. Never let this righteous anger cease. Somewhere in the Bible, it states that God is angry at the wicked every day. {Ps 7:11}

The other idea is that the scripture is saying that you are most definitely going to be angry. To have angry feelings may not be sin, but our lack of self-discipline most surely will cause our anger to lead us into grievous sin. Do not let your anger continue into the period of time you should be resting. Get rid of it before the sun goes down.

If anger is allowed to continue, it will make us a bitter person. There is no need for us to harbor anger if we truly trust in God. Even when we are wronged, there is no point in becoming bitter. If we do so, we have given our enemy a victory.

" Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." {Ro 12:19-21}    

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Haydock: Eph 4:1

Here begins the second part of this epistle, in which he exhorts them to the practice of Christian virtues. (Witham)

Haydock: Eph 4:4

In one hope of your vocation. The three great reasons that we have to love one another are contained in this verse, because we have but one body, of which Christ is the head. We are all animated by the same spirit, viz. the Holy Ghost, who is given to us all, and we all live in the same hope of eternal happiness. (Calmet)

Haydock: Eph 4:5

This contains some more reasons why Christians should love one another. We are all servants of the same God, believe the same mysteries, and receive the same sacraments, whoever may be the dispenser of them. ---

One faith. As rebellion is the bane of commonwealths and kingdoms, and peace and concord the preservation of the same; so is schism, and diversity of faith or fellowship in the service of God, the calamity of the Church: and peace, unity, and uniformity, the special blessing of God therein. St. Cyprian, in his book on the unity of the Church, writeth thus: "One Church, for one is my dove. This unity of the Church, he that holdeth not, doth he think he holdeth the faith? He that withstandeth or resisteth the Church, he that resisteth Peter's chair, upon which the Church was built, doth he trust that he is in the Church?" And again, Ep. xl. "There is one God, and one Christ, and one Church, and one chair, by our Lord's voice founded upon Peter. To set up another altar, or to constitute another priesthood, besides the one altar and the one priesthood, is impossible. Whosever gathereth elsewhere scattereth. It is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by man to the breach of God's disposition. Get ye far from such men: they are blind, and leaders of the blink." St. Hilary also applies this text against the Arians thus: "Perilous and miserable is it that there are now among them as many faiths as wills, and as many doctrines as manners; whilst modes of faith are written as men will, or as they will, so are understood. Whereas the one truth teaches there is but one God, one Lord, one baptism, and also one faith: hence whilst more faiths are made, they begin by falling from that which is the only faith, and end in having no faith at all." (St. Hilary, lib. ad Constantium Augustum.)

Haydock: Eph 4:7

To every one of us is given grace according to the measure of the gift of Christ. That is, as it hath pleased Christ to bestow his free gifts upon us; to shew, says St. John Chrysostom, that it was not according to any merit of ours. The words also shew that Christ is the giver and author of graces, and consequently the true God. (Witham) ---

We must endeavour by all means in our power to preserve this unity, especially by avoiding jealousy, or being envious of the graces which have been given to our neighour; considering that they all proceed from the same God, who divides to each one as he pleaseth. (Tirinus)

Haydock: Eph 4:8

He led captivity captive. [1] St. Jerome and others expound these words of Christ's delivering the pious souls that had died before his ascension, and which were detained in a place of rest which is called Limbus Patrum [i.e. Limbo of the Fathers; sometimes called Paradise (Luke xxiii. 43.), Abraham‘ bosom (Luke xvi. 22.), or Prison (1 Peter iii. 19.)]. ---

He gave gifts to men. Having delivered men from the captivity of sin, he bestowed upon them his gifts and graces. (Witham) ---

Wherefore he, David, in Psalm lxviii. makes use of these words, in order to shew that these gifts were gratuitous, and that no person had a right to complain that another had received more: after this the apostle proceeds to shew that Christ even descended to the lower parts of the earth, in order to teach us humility; whence he concludes that we ought to be humble and live in union with our brethren, which is the chief subject of the present chapter. (Tirinus)

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[BIBLIOGRAPHY]

Captivam duxit captivitatem. On which words St. Jerome: (p. 364.) Descendit ad inferna, et sanctas animas, quæ ibi detinebantur, secum ad cœlos victor deduxit. See 1 Peter chap. iii.

Haydock: Eph 4:9

Into the lower parts of the earth. This cannot signify into the grave only, especially since in that which we look upon as the apostles' creed, we first profess to believe that he was buried, and afterwards that he descended into hell. (Witham)

Haydock: Eph 4:11

Some indeed he gave to be apostles, &c. It is said (1 Corinthians xii. 28.) that God (even with the Greek article) gave some to be apostles, &c. and here it is said of Christ: another proof that Christ is the true God. (Witham)

Haydock: Eph 4:13-14

Unto a perfect man, unto the measure of the age [2] of the fulness of Christ; that is, according to the measure of the full and perfect age of Christ. Of the ancient interpreters, some expound this of what shall happen in the next world, after the resurrection, when all the elect shall have bodies every way perfect; and as some conjecture, (when all who rise by a happy resurrection) shall seem to be about thirty, of the stature and age of Christ when he suffered. But others, especially the Greek interpreters, understand this verse of a spiritual perfection in this life, by which the members of Christ's mystical body meet in the unity of faith, and increase in grace and virtue by imitating Christ, and following his doctrine and example. And this seems more agreeable to what follows: that we may not now be children, tossed to and fro by the wickedness, [3] of men. The Greek word, as St. Jerome observes, may signify by the deceit or fallacy of men; by illusion, says St. Augustine. And St. John Chrysostom tells us it is spoken by a metaphor, taken from those who cheat at dice, to gain all to themselves, to draw men into errors and heresies. Such, about that time, were the disciples of Simon the magician. (Witham) ---

Every one must labour to become perfect in the state in which he is placed, by increasing in the knowledge and love of God, which knowledge and love of God constitute the full measure of a Christian. (St. John Chrysostom) ---

St. Augustine also admits to another interpretation of this place, but prefers the former. According to him, it may mean: that all people, at the resurrection, will be raised in such a state as they would have had if they lived to the age of Christ, viz. thirty-three years. (St. Thomas Aquinas) ---

This text of the apostle, assuring to the one true Church a perpetual and visible succession of pastors, in the ministry, successors of the apostles, warranted the holy Fathers in the early ages of the Church, as it does Catholics of the present day, to try all seceders by the most famous succession of the popes or bishops of Rome. See this in St. Irenæus, lib. iii. chap. 3; Tertullian, in præscript. Optatus. lib. ii. contr. Parmen.; St. Augustine, cont. ep. Manic. chap. iv., Ep. 165 & alibi.; St. Epiphanius, hæres. 27.

Haydock: Eph 4:13

[BIBLIOGRAPHY]

In mensuram ætatis plenitudinis Christi; Greek: eis metron elikias (ætatis vel staturæ) Greek: tou pleromatos tou Christou. See St. Augustine, lib. xxii. de Civ. Dei, chap. xv. et seq. tom. vii. p. 678.; St. Jerome in Epitaphio Paulæ. tom. iv. part 2. p. 635.; St. John Chrysostom, hom. xi.

Haydock: Eph 4:14

[BIBLIOGRAPHY]

In nequitia hominum, Greek: en te kubeia, in fallacia: Greek: kubeia, est lusus aleæ. See St. John Chrysostom, p. 821. Ed. Sav.

Haydock: Eph 4:16

by what every joint supplieth, &c. St. Paul compares the Church and mystical body of Christ (as he does elsewhere) to a natural body, whose perfection depends on the harmony, union, and concurrence of all the different parts; and so in the Church, of which Christ is the head, some are apostles, some prophets, &c. and Christ hath been pleased to give them different offices, talents, and gifts, for the edifying and increase of the whole body, which is his Church, that they may no longer be like Gentiles,...alienated from the life of God; from such a life as God requires they should lead. (Witham) ---

The obscurity of this verse my be thus explained: the apostle compares the mystical body of the Church, of which Christ is the head, to the natural body of man; and as the head directs different members to different operations, according to their various properties, so in the Church Christ distributes to each his proper office, that being all intent upon their relative duties, all may grow up in charity and become perfect. (Estius)

Haydock: Eph 4:19

Who despairing, [4] (without faith and charity) according to the Latin text and some Greek manuscripts; though according to the ordinary Greek, without grief or sorrow, (to wit, for their sins) have given themselves over to all manner of vices, unto covetousness. [5] Some take notice that the Greek word may not only signify avarice, or covetousness of money, but any unsatiable desires or lusts. See Chap. v. ver. 3. and 5. (Witham)

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[BIBLIOGRAPHY]

Deperantes. The Latin interpreter seems to have read Greek: apelpikotes, as in some manuscripts, but in most other copies Greek: apelgekotes, indolentes. See St. Jerome in his Commentary, p. 368.

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[BIBLIOGRAPHY]

In avaritiam: Greek: en pleonexia, in cupiditate. See ver. 3. of the next chapter.

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Haydock: Eph 4:26

Be angry, and sin not, as it is said Psalm iv. 5. Anger, as a passion of the mind, may proceed from a good motive and be guided by reason; as our Saviour, Christ, (Mark iii. 5.) is said to have looked about at the Jews with anger, i.e. with a zeal against their blindness and malice. ---

Let not the sun go down upon your anger. If moved to anger, return without delay to a calmness of mind and temper. (Witham) ---

Be angry when reason or necessity compels you; but even then, so restrain your anger that you neither offend God nor scandalize your neighbour. Moreover, lay it aside as soon as you are able, so that the sun go not down upon your anger. (Jansenius)

Gill: Eph 4:1

I therefore, the prisoner of the Lord, beseech you,.... Or "in the Lord"; that is, for the Lord's sake; See Gill on Eph 3:1. Some connect this phrase, "in the Lord", with the following word, "beseech": as if the sense was, that the apostle entreated the believing Ephesians, in the name of the Lord, and for his sake, to take heed to their walk and conversation, that it be as became the calling by grace, and to glory, with which they were called: and this exhortation he enforces from the consideration of the state and condition in which he was, a prisoner, not for any wickedness he had been guilty of, but for the Lord's sake, which seems to be the true sense of the word; and that, if they would not add afflictions to his bonds, as some professors by their walk did, he beseeches them, as an ambassador in bonds, that they would attend to what he was about to say; and the rather, since such doctrines of grace had been made known to them, which have a tendency to promote powerful godliness; and since they were made partakers of such privileges as laid them under the greatest obligation to duty, which were made mention of in the preceding chapters.

That ye walk worthy of the calling wherewith ye are called; by which is meant, not that private and peculiar state and condition of life, that the saints are called to, and in: but that calling, by the grace of God, which is common to them all; and is not a mere outward call by the ministry of the word, with which men may be called, and not be chosen, sanctified, and saved; but that which is internal, and is of special grace, and by the Spirit of God; by whom they are called out of darkness into light, out of bondage into liberty, out of the world, and from the company and conversation of the men of it, into the fellowship of Christ, and his people, to the participation of the grace of Christ here, and to his kingdom and glory hereafter; and which call is powerful, efficacious, yea, irresistible; and being once made is unchangeable, and without repentance, and is holy, high, and heavenly. Now to walk worthy of it, or suitable to it, is to walk as children of the light; to walk in the liberty wherewith Christ and his Spirit make them free; to walk by faith on Christ; and to walk in the ways of God, with Christ, the mark, in their view, and with the staff of promises in their hands; and to walk on constantly, to go forwards and hold out unto the end: for this walking, though it refers to a holy life and conversation, a series of good works, yet it does not suppose that these merit calling; rather the contrary, since these follow upon it; and that is used as an argument to excite unto them: but the phrase is expressive of a fitness, suitableness, and agreeableness of a walk and conversation to such rich grace, and so high an honour conferred on saints.

Gill: Eph 4:2

With all lowliness and meekness,..... In the exercise of humility, which shows itself in believers, in entertaining and expressing the meanest thoughts of themselves, and the best of others; in not envying the gifts and graces of others, but rejoicing at them, and at every increase of them; in a willingness to receive instruction from the meanest saints; in submission to the will of God in all adverse dispensations of Providence; and in ascribing all they have, and are, to the grace of God: and so to behave, is to walk agreeably to their calling of God; and what the consideration of that may engage them to, when they serve the low estate and condition out of which they are called, in which they were before calling: and that in effectual calling they have nothing but what they have received; and that others are called with the same calling that they are: and to walk humbly before God and man, is to walk according to the will of God that calls; and it is walking as Christ walked, who is meek, and lowly; and is agreeable to the blessed Spirit, one of whose fruits is meekness; and is what is very ornamental to the saints, and is well pleasing in the sight of God.

With longsuffering; bearing much and long with the infirmities of each other; without being easily provoked to anger by any ill usage; and not immediately meditating and seeking revenge for every affront given, or injury done; and so to walk, is to walk worthy of the grace of calling, or agreeable to it, to God that calls by his grace, who is longsuffering both with wicked men, and with his own people.

Forbearing one another in love; overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love; by that saints should be moved, influenced, and engaged to such a conduct, and which should be so far attended to, as is consistent with love; for so to forbear one another, as to suffer sin to be on each other, without proper, gentle, and faithful rebukes for it, is not to act in love.

Gill: Eph 4:3

Endeavouring to keep the unity of the Spirit,.... That is, a spiritual union: there is an union between God and his people, and between Christ and his members, and between saints and saints, and the bond of each union is love; and that it is which knits and cements them together; and it is the last of these which is here intended: the saints are united under one head, and are members of one and the same body, and should be of the same mind and judgment, and of one accord, heart, and affection: and this may be called "the unity of the Spirit"; because it is an union of spirits, of the spirits or souls of men; and that in spiritual affairs, in the spiritual exercises of religion; and it is effected by the Spirit of God, by whom they are baptized into one body. Now to endeavour or study to keep and preserve this, supposes that this union does already exist; that it is very valuable, as making much for the glory of God, the mutual comfort and delight of saints, and is worth taking some pains about; and that it is very difficult to secure, there being so many things which frequently arise, and break in upon it, through the devices of Satan, and the corruptions of men's hearts: but though it is difficult, and may sometimes seem to be impossible, yet it becomes the saints to be diligent in the use of means to keep it up, and continue it; and which they may be said to endeavour after, when they abide with one another, and do not forsake each other upon every occasion; when they perform all offices of love to one another, and stir up each other to the like: and the way and manner in which this is to be kept, is

in the bond of peace: the Arabic version reads, "by the bond of love and peace": by maintaining peace among themselves, and seeking those things which tend to, and make for peace, and spiritual edification; and which is called a bond, in allusion to the Greek word used, which comes from one that signifies to knit, join, and bind together, and because it is of a knitting and uniting nature. Now so to act is to walk worthy of calling grace, or agreeably to it: peace is what the saints are called unto in the effectual calling: and what is suitable to God, who is the God of peace; and to Christ, who is the Prince of peace; and to the Holy Spirit, whose fruit is peace; and to the Gospel, which is the Gospel of peace; and to the character which the saints bear, which is that of sons of peace.

Gill: Eph 4:4

There is one body,.... The church; in what sense that is a body, and compared to one; see Gill on Eph 1:23. It is called "one" with relation to Jews and Gentiles, who are of the same body, and are reconciled in one body by Christ, and are baptized into it by the Spirit; and with respect to saints above and saints below, who make up one general assembly; and with regard to separate societies; for though there are several particular congregations, yet there is but one church of the firstborn, whose names are written in heaven; and saints of different ages, places, states, and conditions, are all one in Christ Jesus, who is the one, and only head of this body: and this is an argument to excite the saints to unity of Spirit; since they are, as one natural body is, members one of another, and therefore should not bite and devour one another; they are one political body, one kingdom, over which Christ is sole King and lawgiver, and a kingdom divided against itself cannot stand; they are one economical body, one family, they are all brethren, and should not fall out by the way.

And one Spirit; the Holy Spirit of God, who animates, quickens, and actuates the body: there is but one Spirit, who convinces of sin, enlightens, regenerates, and makes alive; who incorporates into the body, the church; who comforts the saints; helps them in their access to God through Christ; makes known the things of Christ to them, is a spirit of adoption, and the seal and earnest of the heavenly glory; and the consideration of this should engage to unity, because a contrary conduct must be grieving to the Spirit of God, unsuitable to his genuine fruits, and very unlike the true spirit of a Christian: and by one spirit may be meant the spirit of themselves, who, as the first Christians were, should be of one heart, and of one soul, of the same mind, and having the same affections for one another; which sense is favoured by the Syriac and Arabic versions; the former rendering the words, "that ye may be one body and one spirit", making this to be the issue and effect of their endeavours after union and peace; and the latter reads them as an exhortation, "be ye one body and one spirit"; that is, be ye cordially and heartily united in your affections to one another:

even as ye are called in one hope of your calling; that is, the glory hoped for, and which is laid up in heaven, and will be enjoyed there, to which the saints are called in the effectual calling, is one and the same: there are no degrees in it; it will be equally possessed by them all; for they are all loved with the same love, chosen in the same head, and secured in the same covenant; they are bought with the same price of Christ's blood, and are justified by the same righteousness; they are all equally the sons of God, and so heirs of the same heavenly inheritance; and are all made kings and priests unto God, and there is but one kingdom, one crown, one inheritance for them all; and the holiness and beatific vision of the saints in heaven will be alike; and therefore they should be heartily affected to one another here on earth, who are to be partners together in glory to all eternity. So the Jews say ^p, that in the world of souls, all, small and great, stand before the Lord; and they have a standing alike; for in the affairs of the soul, it is fit that they should be all שוים, "equal", as it is said Exo 30:15, "the rich shall not give more".

Gill: Eph 4:5

One Lord,.... The Lord Jesus Christ, who, by right of creation, is Lord of all; and by right of marriage, and redemption, is the one and only Lord of his church and people; he has betrothed them to himself, and is their husband, and so their Lord, whom they are to worship and obey; he has redeemed them, he has bought them with the price of his blood, and therefore they are not their own, but his, and should glorify him both with their bodies and souls, which are his; he is the head of his body the church, the King of saints, and Father and master of the family named of him, and therefore they ought to agree among themselves, and not be many masters, and usurp a domination over one another. The Ethiopic version reads, "one God", but that is expressed in the following verse.

One faith; there is but one grace of faith; there are indeed different sorts of faith; there is the faith of miracles, and an historical, temporary faith, but there is but one true grace of faith; and which, though it is in different subjects, and its degrees and acts are various, yet as to its nature, it is like precious faith in all; and has the same author and object, Jesus Christ, and springs from the same cause, the free grace of God, and has equally in all everlasting salvation connected with it, and consequent upon it: and there is but one doctrine of faith; the Gospel is so called, because it consists of things to be believed, is the means of implanting faith, it proposes the object to be believed in, and requires the exercise of it upon it, and should be mixed with faith whenever heard. Now this is but one, and is all of a piece, and consistent with itself, and so should the professors of it be, and love one another in the faith.

One baptism, there were divers baptisms under the law, but there is but one baptism under the Gospel; for John's and Christ's are the same: there are, besides, figurative or metaphorical ones, which are so in an improper sense, as the baptism of the Spirit, and the baptism of blood, or of sufferings; but there is but one baptism, literally and properly so called, which is water baptism; and which is to be administered in one and the same way, by immersion in water; and on one and the same subjects, believers in Christ; and in one and the same name, the name of the Father, the Son, and the Holy Ghost; and to be performed but once, when rightly administered.

Gill: Eph 4:6

One God and Father of all,.... That there is but one God is the voice of nature and of revelation; and may be concluded from the perfections of deity, for there can be but one eternal, infinite, immense, omnipotent, all-sufficient, perfect, and independent Being; and from one first cause of all things, and the relations he stands in to his creatures: there is but one God, who is truly, and really, and properly God, in opposition to all nominal and figurative deities, and which are not gods by nature, and to the fictitious deities and idols of the nations; and there is but one God of Jews and Gentiles; nor is the unity of the Godhead inconsistent with a trinity of persons in it: and this one God is the Father of all; the Father of all mercies, and of all spirits, both angels and souls of men; and he is the Father of the Lord Jesus Christ, and of all the elect in him: and seeing that they have all one covenant God and Father, who has predestinated them to the adoption of children, and who has put them among the children, and adopted them into his family, and stand in the same relation to him, and enjoy the same privileges, they ought to love as brethren:

who is above all; which may denote the superior excellency of his nature, not above his Son and Spirit, who are of the same nature with him, but above angels and men; and the extensiveness of his government, over all creatures in general, and over his church and people in particular:

and through all; the Arabic version renders it, "taking care of all"; which may have respect to his providence, which is either universal, and reaches to all creatures his hands have made; or special, and concerns his own chosen people, who belong to his family, and to whom he stands in the relation of a covenant God and Father: or this clause may refer to the perfections of his nature, which appear through the whole of the salvation of all the chosen ones; as his wisdom, love, grace, mercy, justice, holiness, truth, and faithfulness:

and in you all; which is to be understood, not of his being in his creatures, by his powerful presence, which is everywhere supporting them; but of the gracious union there is between him and his people, and of his gracious inhabitation in them by his Spirit. The Vulgate Latin, Syriac, and Arabic versions, the Complutensian edition, and some copies, read, "in us all"; and the Alexandrian copy, and the Ethiopic version, read only, "in all".

Gill: Eph 4:7

But unto everyone of us is given grace,.... Which may refer to the saints in common, and may be interpreted of justifying, pardoning, adopting, sanctifying, and persevering grace, bestowed upon them all, freely and liberally, not grudgingly, nor niggardly, and without motive and condition in them; or to the ministers of the Gospel, and so design gifts fitting for the ministry, which every one has, though differing one from another, and all of free grace:

according to the measure of the gift of Christ: either according to the gift of grace to Christ before the world began, and the measure of it, which he communicates to them in time, even grace for grace; or according to that measure of gifts which Christ received from men at his ascension: it may be observed that every member of Christ, and minister of his, receive more or less grace and gifts from him; and that what they receive is all of free grace, and in measure; and though they may have gifts differing one from another, yet all are useful; so that there is no room for pride, envy, and contempt, which would break in upon the unity of the Spirit; for what is said from Eph 4:3 contains so many arguments to stir up the saints to endeavour to preserve that.

Gill: Eph 4:8

Wherefore he saith,.... God in the Scripture, Psa 68:18

when he ascended up on high; which is not to be understood of Moses's ascending up to the firmament at the giving of the law, as some Jewish writers ^q interpret it; for though Moses ascended to the top of Mount Sinai, yet it is never said that he went up to the firmament of heaven; nor of David's going up to the high fortresses of his enemies, as another of those writers ^r would have it; nor of God's ascent from Mount Sinai, when he gave the law, of which there is no mention in Scripture; but of the Messiah's ascension to heaven, which may very well be signified by this phrase, "on high"; see Psa 102:19, and which ascension is to be taken not in a figurative, but literal sense, and as real, local, and visible, as Christ's ascension to heaven was; being from Mount Olivet, attended by angels, in the sight of his apostles, after he had conversed with them from the time of his resurrection forty days; and which ascension of his was in order to fulfil the type of the high priest entering into the most holy place; and to make intercession for his people, and to send down the Spirit with his gifts and graces to them, and to make way and prepare mansions of glory for them, and receive the glory promised and due to him: in the Hebrew text it is, "thou hast ascended"; there the psalmist speaks to the Messiah, here the apostle speaks of him; though the Arabic and Ethiopic read there, "he ascended", as here:

he led captivity captive; which is expressive of Christ's conquests and triumph over sin, Satan, the world, death, and the grave; and indeed, every spiritual enemy of his and his people, especially the devil, who leads men captive at his will, and is therefore called captivity, and his principalities and powers, whom Christ has spoiled and triumphed over; the allusion is to the public triumphs of the Romans, in which captives were led in chains, and exposed to open view ^s:

and gave gifts unto men; meaning the gifts of the Holy Ghost, and particularly such as qualify men for the work of the ministry; these he received באדם, "in man"; in human nature, in that nature in which he ascended to heaven; באדם הידוע למעלה, "in the man that is known above" ^t, as say the Jews; and these he bestows on men, even rebellious ones, that the Lord God might dwell among them, and make them useful to others: wherefore the Jews have no reason to quarrel with the version of the apostle as they do ^u; who, instead of "received gifts for" men, renders it, "gave gifts to men"; since the Messiah received in order to give, and gives in consequence of his having received them; and so Jarchi interprets the words, לת־תאם, "to give them" to the children of men; and besides, as a learned man has observed ^w, one and the same Hebrew word signifies to give and to receive; to which may be added that their own Targum renders it יהבתא, "and hast given gifts to the children of men"; and in like manner the Syriac and Arabic versions of Psa 68:18 render the words; very likely the apostle might use the Syriac version, which is a very ancient one: it was customary at triumphs to give gifts to the soldiers ^x, to which there is an allusion here.

Gill: Eph 4:9

Now that he ascended,.... These words are a conclusion of Christ's descent from heaven, from his ascension thither; for had he not first descended from thence, it could not have been said of him that he ascended; for no man hath ascended to heaven but he that came down from heaven, Joh 3:13 and they are also an explanation of the sense of the psalmist in the above citation, which takes in his humiliation as well as his exaltation; which humiliation is signified by his descent into the earth:

what is it but that he also descended first into the lower parts of the earth? this the Papists understand of his decent into a place they call Limbus Patrum, which they make to be contiguous to hell; and where they say the patriarchs were detained till Christ's coming; and that he went thither to deliver them out of it; and that these are the captivity he led captive; all which is fictitious and fabulous: for certain it is, that the place where Abraham was with Lazarus in his bosom was not near to hell, but afar off, and that there was a great gulf between them, Luk 16:23 and the spirits or souls of the patriarchs returned to God that gave them, when separated from their bodies, as the souls of men do now, Ecc 12:7 nor did Christ enter any such feigned place at his death, but went to paradise, where the penitent thief was that day with him; nor were the patriarchs, but the principalities and powers Christ spoiled, the captivity he led captive and triumphed over: some interpret this of Christ's descent into hell, which must be understood not locally, but of his enduring the wrath of God for sin, which was equivalent to the torments of hell, and of his being in the state of the dead; but it may rather design the whole of his humiliation, as his descent from heaven and incarnation in the virgin's womb, where his human nature was curiously wrought in the lowest parts of the earth; and his humbling himself and becoming obedient unto death, even the death of the cross, when he was made sin and a curse for his people, and bore all the punishment due to their transgressions; and his being in Hades, in the state of the dead, in the grave, in the heart of the earth, as Jonah in the whale's belly: reference seems to be had to Psa 139:15 where "the lower parts of the earth", is interpreted by the Targum on the place of כריסא דאמא, "his mother's womb"; and so it is by Jarchi, Aben Ezra, Kimchi, and Ben Melec. The Alexandrian copy and the Ethiopic version leave out the word "first" in this clause.

Gill: Eph 4:10

He that descended is the same also that ascended,.... It was the same divine Person, the Son of God, who assumed human nature, and suffered in it, which is meant by his descent, who in that nature ascended up to heaven: this proves that Christ existed before he took flesh of the virgin; and that though he has two natures, yet he is but one person; and disproves the Popish notion of the descent of Christ's soul into Limbus or hell, locally taken: and this ascension of his was,

up far above all heavens: the visible heavens, the airy and starry heavens; Christ ascended far above these, and went into the third heaven, the holiest of all; and this is expressive of the exaltation of Christ, who is made higher than the heavens; and the end of his ascension was,

that he might fill all things, or "fulfil all things"; that were types of him, or predicted concerning him; that as he had fulfilled many things already by his incarnation doctrine, miracles, obedience, sufferings, death, and resurrection from the dead; so he ascended on high that he might accomplish what was foretold concerning his ascension to heaven, and session at the right hand of God, and answer to the type of the high priest's entering once a year into the holiest of all: or that he might complete, perfect, and fill up all his offices; as the remainder of his priestly office, his intercession for his people; and more finally his prophetic office by the effusion of his Spirit; and more visibly his kingly office, by sending forth the rod of his strength out of Zion, and subduing the people under him: or that he might fill all places; as God he fills all places at once being infinite, immense, and omnipresent; as man, one after another; at his incarnation he dwelt with men on earth at his crucifixion he was lifted up between heaven and earth; at his death he descended into the lower parts of the earth, into hell, "Hades", or the grave; and at his resurrection stood upon the earth again, and had all power in heaven and in earth given him; and at his ascension he went through the airy and starry heavens, into the highest heaven; and so successively was in all places: or rather that he might fill all persons, all his elect, both Jews and Gentiles; and so the Arabic version renders it, "that he might fill all creatures"; as the Gentiles were called; particularly that he might fill each and everyone of his people with his grace and righteousness, with his Spirit, and the fruits of it, with spiritual knowledge and understanding, with food and gladness, with peace, joy and comfort; and all his churches with his gracious presence, and with officers and members, and all with gifts and graces suitable to their several stations and work.

Gill: Eph 4:11

And he gave some apostles,.... That is, he gave them gifts by which they were qualified to be apostles; who were such as were immediately called by Christ, and had their doctrine from him, and their commission to preach it; and were peculiarly and infallibly guided by the Spirit of God, and had a power to work miracles for the confirmation of their doctrine; and had authority to go everywhere and preach the Gospel, and plant churches, and were not confined to anyone particular place or church; this was the first and chief office in the church, and of an extraordinary kind, and is now ceased; and though the apostles were before Christ's ascension, yet they had not received till then the fulness of the Spirit, and his extraordinary gifts to fit them for their office; nor did they enter upon the discharge of it in its large extent till that time; for they were not only to bear witness of Christ in Jerusalem, in Judea and Samaria, but in the uttermost parts of the earth:

and some prophets; by whom are meant, not private members of churches, who may all prophesy or teach in a private way; nor ordinary ministers of the word; but extraordinary ones, who had a peculiar gift of interpreting the Scriptures, the prophecies of the Old Testament, and of foretelling things to come; such were Agabus and others in the church of Antioch, Act 11:27

and some evangelists; by whom are designed, not so much the writers of the Gospels, as Matthew, Mark, Luke and John, some of which were also apostles; as preachers of the Gospel, and who yet were distinct from the ordinary ministers of it; they were below the apostles, and yet above pastors and teachers; they were the companions of the apostles, and assistants to them, and subserved them in their work; such were Philip, Luke, Titus, Timothy, and others; these were not fixed and stated ministers in anyone place, as the following officers be, but were sent here and there as the apostles thought fit:

and some pastors and teachers, or doctors; these may be thought to differ, but not so much on account of the place where they perform their work, the one in the church, the other in the school; nor on account of the different subject of their ministry, the one attending to practical, the other to doctrinal points; but whereas the pastors are the shepherds of the flock, the overseers of it, and the same with the bishops and elders, and the teachers may be the gifted brethren in the church, assistants to the pastors, bare ministers of the word; so the difference lies here, that the one has the oversight, and care, and charge of the church, and the other not; the one can administer all ordinances, the other not; the one is fixed and tied to some certain church, the other not: though I rather think they intend one and the same office, and that the word "teachers" is only explanative of the figurative word "pastors" or shepherds; and the rather because if the apostle had designed distinct officers, he would have used the same form of speaking as before; and have expressed himself thus, "and some pastors, and some teachers"; whereas he does not make such a distribution here as there; though the Syriac version reads this clause distributively as the others; and among the Jews there were the singular men or wise men, and the disciples of the wise men, who were their companions and assistants; and it is asked ^y,

"who is a singular man? and who is a disciple? a singular man is everyone that is fit to be appointed a pastor or governor of a congregation; and a disciple is one, that when he is questioned about any point in his doctrine, gives an answer:''

wherefore if these two, pastors and teachers, are different, it might be thought there is some reference to this distinction, and that pastors answer to the wise men, and teachers to their disciples or assistants; and so Kimchi in Jer 3:15 interprets the pastors there of פרנסים דישרעל, "the pastors of Israel", which shall be with the King Messiah, as is said in Mic 5:5 and undoubtedly Gospel ministers are meant: from the whole it may be observed, that as there have been various officers and offices in the Gospel dispensation, various gifts have been bestowed; and these are the gifts of Christ, which he has received for men, and gives unto them; and hence it appears that the work of the ministry is not an human invention, but the appointment of Christ, for which he fits and qualifies, and therefore to be regarded; and that they only are the ministers of Christ, whom he makes ministers of the New Testament, and not whom men or themselves make and appoint.

Gill: Eph 4:12

For the perfecting of the saints, The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparatively with respect to what others are, or they themselves were; and though there is a perfection of parts of the new man in them, yet not of degrees; and though there is a complete perfection in Christ, yet not in themselves, their sanctification is imperfect, as their faith, knowledge, love, &c. sin is in them, and committed by them, and they continually want supplies of grace; and the best of them are sensible of their imperfection, and own it: now the ministration of the word is a means of carrying on the work of grace in them unto perfection, or "for the restoring or joining in of the saints"; the elect of God were disjointed in Adam's fall, and scattered abroad, who were representatively gathered together in one head, even in Christ, in redemption; and the word is the means of the visible and open jointing of them into Christ, and into his churches, and also of restoring them after backslidings:

for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:

for the edifying the body of Christ; not his natural body the Father prepared for him; nor his sacramental body in the supper; but his mystical body the church; and gifts are bestowed to fit them for the preaching of the Gospel, that hereby the church, which is compared to an edifice, might be built up; and that the several societies of Christians and particular believers might have spiritual edification, and walk in the fear of the Lord, and in the comforts of the Holy Ghost, and their numbers be increased, and their graces be in lively exercise.

Gill: Eph 4:13

Till we all come in the unity of the faith,.... These words regard the continuance of the Gospel ministry in the church, until all the elect of God come in: or "to the unity of the faith"; by which is meant, not the union between the saints, the cement of which is love; nor that which is between Christ and his people, of which his love, and not their faith, is the bond; but the same with the "one faith", Eph 4:5 and designs either the doctrine of faith, which is uniform, and all of a piece; and the sense is, that the ministration of the Gospel will continue until the saints entirely unite in their sentiments about it, and both watchmen and churches see eye to eye: or else the grace of faith, which as to its nature, object, author, spring, and cause, is the same; and it usually comes by hearing; and all God's elect shall have it; and the work and office of the ministry will remain until they are all brought to believe in Christ;

and of the knowledge of the Son of God; which is but another phrase for faith in Christ, for faith is a spiritual knowledge of Christ; it is that grace by which a soul beholds his glory and fulness, approves of him, trusts in him, and appropriates him to itself; and such an approbatory, fiducial, appropriating, practical, and experimental knowledge of Christ, is here intended; and which is imperfect in those that have it, and is not yet in many who will have it; and inasmuch as the Gospel ministry is the means of it, this will be continued until every elect soul partakes of it, and arrives to a greater perfection in it: for it follows,

unto a perfect man; meaning either Christ, who is in every sense a perfect man; his human nature is the greater and more perfect tabernacle, and he is perfectly free from sin, and has been made perfect through sufferings in it; and coming to him may be understood either of coming to him now by faith, which the Gospel ministry is the means of, and encourages to; or of coming to him hereafter, for the saints will meet him, and be ever with him, and till that time the Gospel will be preached: or else the church, being a complete body with all its members, is designed; for when all the elect of God are gathered in and joined together, they will be as one man; or it may respect every individual believer, who though he is comparatively perfect, and with regard to parts, but not degrees, and as in Christ Jesus, yet is in himself imperfect in holiness and knowledge, though hereafter he will be perfect in both; when he comes

unto the measure of the stature of the fulness of Christ: not of Christ's natural body, but of his mystical body the church, which will be his fulness when all the elect are gathered in; and when they are filled with his gifts and graces, and are grown up to their proportion in it, they will be come to the measure and stature of it: or it may be understood of every particular believer, who has Christ formed in him; who when the work of grace is finished in him, will be a perfect man in Christ, and all this will be true of him; till which time, and during this imperfect state, the Gospel ministry will be maintained: the phrase is taken from the Jews, who among the forms and degrees of prophecy which the prophets arrived to, and had in them the vision of God and angels, make שעור קומה, "the measure of the stature" ^z, a principal one; and is here used for the perfection of the heavenly state in the vision, and enjoyment of God and Christ.

Gill: Eph 4:14

That we henceforth be no more children,.... Meaning not children of men, for grace does not destroy natural relations; nor children of God, which is a privilege, and always continues; nor indeed children of disobedience, though the saints cease to be such upon conversion; but in such sense children, as they were when first converted, newborn babes, little children: there are some things in which they should be children still, namely, with respect to an ardent and flaming love to God and Christ, and to the saints; and with regard to their eager desire after the sincere milk of the word; and as to pride, malice, envy, evil speakings, guile and hypocrisy; in these things it becomes them to be children: but not in understanding; they should not always remain ignorant, imprudent, or be always fed with milk, and not able to digest meat; nor be unable to go unless led, and be tender and incapable of bearing hardships for Christ and his Gospel, and of defending it, and his cause and interest; but should play the man, and quit themselves as such and be strong, which the Gospel ministry is a means of, and encourages to:

tossed to and fro, and carried about with every wind of doctrine; false doctrine, which may be compared to wind for its lightness and emptiness, and for its swelling and puffing nature, and for the noise and bluster it makes, and for its rapidity and force, with which it sometimes comes and bears all before it, and for its infectiousness, which is the nature of some winds; and to be tossed to and fro, and carried about with it, is expressive of much ignorance and want of a discerning spirit, and implies hesitation, and doubts and scruples, and shows credulity, fickleness, and inconstancy: and which is brought on

by the sleight of men; either through the uncertain and changeable state of things in life; the mind of man is fickle, the life of man is uncertain, and all the affairs of human nature are subject to change, by reason of which men are easily imposed upon; or rather through the tricking arts of false teachers; the word here used is adopted by the Jews into their language, and with them קוביא signifies the game at dice ^a; and קוביוסטוס, is a gamester at that play, and is interpreted by them, one that steals souls ^b, and deceives and corrupts them; and may be filly applied to false teachers, who make use of such like artifices and juggling tricks, to deceive the hearts of the simple, as the others do to cheat men of their money: hence it follows,

and cunning craftiness, whereby they lie in wait to deceive; or "unto the deceitful methods or wiles of the devil", as the Alexandrian copy reads; which not only suggests that their principal end in view is to deceive, but their insidious, private, and secret way of deceiving, and their expertness in it, which they have from the devil; and now the ministration of the Gospel is the best and surest guard and antidote against such fluctuations and deceptions.

Gill: Eph 4:15

But speaking the truth in love,.... Either Christ himself, who is the truth, and is to be preached, and always spoken of with strong affection and love; or the Gospel, the word of truth, so called in opposition to that which is false and fictitious; and also to the law, which is shadowish; and on account of its author, the God of truth, and its subject matter, Christ, and the several doctrines of grace; and because the spirit of truth has dictated it, and does direct to it, and owns and blesses it: this, with respect to the ministers of the Gospel, should be spoken openly, honestly, and sincerely, and in love to the souls of men, and in a way consistent with love, in opposition to the secret, ensnaring, and pernicious ways of false teachers; and with respect to private Christians, as they are to receive it in love, so to speak of it to one another from a principle of love, and an affectionate concern for each other's welfare, to the end that they

may grow up into him in all things which is the head, even "Christ": the work of grace upon the soul is a gradual work, and an increase of this in the exercise of faith, hope, love, and spiritual knowledge, is a growth; and this is a growth in all things, in all grace, as in those mentioned, so in others, as humility, patience, self-denial, resignation of the will to the will of God, and especially the knowledge of Christ; for it is a growing into him, from whom souls receive all their grace and increase of it; for he is the head of influence to supply them, as well as the head of eminence to protect them; see Eph 1:22 and now the preaching of the Gospel, or the sincere speaking of the truth, is the instrumental means of such growth.

Gill: Eph 4:16

From whom the whole body fitly joined gether,.... By which is meant, the church; see Eph 1:23 sometimes it designs all the elect of God in heaven and in earth, but here the church militant, which only can admit of an increase; this body is from Christ, as an head, and the phrase denotes the rise and origin of the church from Christ, her dependence upon him, and union to him, and of its members one to another; she has her being and form, from him, and all her blessings, as her life and light, righteousness and holiness, her grace and strength, her joy, peace, and comfort, her fruitfulness and final perseverance; and her dependence is upon him for subsistence, sustenance, protection and safety, and for grace and glory; and her union to him is very near, strict and close, and indissoluble; and the union between the several members is also very close, and both are very beautiful:

and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. The Alexandrian copy reads, "of every member"; and so the Vulgate Latin, Syriac, and Arabic versions; the author of the union of the members of Christ's body to one another is the Spirit of God, by him they are baptized into one body; the cement or bond of this union is the grace of love wrought in their souls by him; and the means are the word and ordinances, and these convey a supply from Christ the head to every member, suitable to the part it bears in the body, according to the energy of the Spirit, who makes all effectual: and so

maketh increase of the body unto the edifying of itself in love; the increase of the body the church, is either in numbers, when persons are converted and added to it; or in the exercise of grace, under the influence of the Spirit, through the ministration of the word and ordinances; and both these tend to the edifying or building of it up; and nothing is of a more edifying nature to the church than love, which bears the infirmities of the weak, and seeks for, and follows after those things which make for peace and godly edification, 1Co 8:1.

Gill: Eph 4:17

This I say therefore and testify in the Lord,.... These words may be considered either as an assertion, and so a testimonial of the different walk and conversation of the saints at Ephesus, from the rest of the Gentiles; or as an exhortation in the name of the Lord to such a walk, the apostle here returning to what he stirs them up to in Eph 4:1

that ye henceforth walk not as other Gentiles walk, in the vanity of their mind; every natural man walks in a vain show; the mind of man is vain, and whoever walk according to the dictates of it, must walk vainly: the phrase is expressive of the emptiness of the mind; it being naturally destitute of God, of the knowledge, fear, and grace of God; and of Jesus Christ, of the knowledge of him, faith in him, and love to him; and of the Spirit and his graces; and it also points at the instability and changeableness of the human mind, in which sense man at his best estate was altogether vanity; as also the folly, falsehood, and wickedness of it in his fallen state: and the mind discovers its vanity in its thoughts and imaginations, which are vain and foolish; in the happiness it proposes to itself, which lies in vain things, as worldly riches, honours, &c. and in the ways and means it takes to obtain it, and in words and actions; and the Gentiles showed the vanity of their minds in their vain philosophy and curious inquiries into things, and in their polytheism and idolatry: to walk herein, is to act according to the dictates of a vain and carnal mind; and it denotes a continued series of sinning, or a vain conversation maintained, a progress and obstinate persisting therein with pleasure: now God's elect before conversion walked as others do, but when they are converted their walk and conversation is not, at least it ought not to be, like that of others: the Alexandrian copy, and some others, the Vulgate Latin and Ethiopic versions, leave out the word "other", and only read, "as the Gentiles", &c.

Gill: Eph 4:18

Having the understanding darkened,.... Not that the natural faculty of the understanding is lost in men, nor the understanding in things natural and civil, and which is quick enough, especially in things that are evil; but in things spiritual it is very dark and ignorant, as about the nature and perfections of God, his holiness and righteousness; about sin and the consequences of it; about Christ, his person, office, and work, and salvation by him; about the Spirit, and his work of grace upon the soul; and about the Scripture, and the doctrines contained in it; and so it came to be by sin: the understanding of man was at first filled both with natural and divine knowledge; but man was not content with this, and being ambitious of more, even of being as God, lost what he had; for on account of his sin he was banished from the divine presence, which brought not only a darkness upon him, but upon all his posterity; and which is increased by personal iniquity, and oftentimes by Satan the god of this world, who blinds the minds of men; and sometimes men are given up in just judgment by God, to a judicial blindness and hardness of heart; and which issues in utter darkness, in blackness of darkness for evermore:

being alienated from the life of God; not that which God lives in himself, but that which he lives in his people; nor that natural life which men receive from him, but a spiritual life, a life of grace, faith and holiness; and which may be called the life of God, because it is infused by the Spirit of God, and the word of God is the means of it, and it is supported and secured by the power of God, and is according to the will of God, and is directed to his glory: now wicked and unconverted men are alienated from this life; they are estranged from God the fountain of it; and go astray from the law, the rule of an holy life; and are entirely destitute of a principle of life, from whence men can only act and are utterly unacquainted with the pleasures and sweetness of the life of faith and holiness; nor do they approve of such a life, but have the utmost aversion to it:

through the ignorance that is in them; every unregenerate man is an ignorant man, and especially the Gentiles were very ignorant of God, and of divine things; ignorance is natural to men, it comes by sin, and is itself sinful, and is sometimes the punishment of sin, and also the cause of it, as here of alienation from the life of God; for where is ignorance of God, there can be no desire after him, no communion with him, no faith in him, had dependence on him; no true worship of him, or living according to his will, and to his glory: and this ignorance is,

because of the blindness of their hearts, or "the hardness of it"; there is a natural hardness of the heart, the heart is naturally stony, and so it remains till grace takes away the stony heart, and gives an heart of flesh; it is insensible and inflexible, and not susceptive of any impression; and there is a voluntary hardness of it, men willingly harden themselves against the Lord, and make their hearts like an adamant stone, all sin is of an hardening nature; and there is a judicial hardness, which God gives up men unto; and when and where this is the case, in either sense, it is no wonder men should be so ignorant of God, and so alienated from the life of him: סמיות הלב, "blindness of heart" ^c, is a Rabbinical phrase.

Gill: Eph 4:19

Who being past feeling,.... Their consciences being cauterized or seared as with a red hot iron, which is the consequence of judicial hardness; so that they have lost all sense of sin, and do not feel the load of its guilt upon them, and are without any concern about it; but on the contrary commit it with pleasure, boast of it and glory in it, plead for it and defend it publicly, and openly declare it, and stand in no fear of a future judgment, which they ridicule and despise: the Vulgate Latin, Syriac, and Arabic versions, and the Claromontane exemplar read, who "despairing": of mercy and salvation, saying there is no hope, and therefore grow hardened and desperate in sin;

have given themselves over unto lasciviousness, to work all uncleanness with greediness; by "lasciviousness" is meant all manner of lusts, and a wanton and unbridled course of sinning; and their giving themselves over unto it denotes their voluntariness in sinning, the power of sin over them, they being willing slaves unto it, and their continuance in it; and this they do in order

to work all uncleanness; to commit every unclean lust, to live in a continued commission of uncleanness of every sort; and that

with greediness; being like a covetous man, never satisfied with sinning, but always craving more sinful lusts and pleasures.

Gill: Eph 4:20

But ye have not so learned Christ,.... Some distinguish these words, and make two propositions of them, "but ye not so", or "ye are not so, ye have learned Christ"; the first of these propositions has respect to what goes before, and suggests that regenerate persons are not as other men: they do not walk in the vanity of their minds as others, their minds are not empty and vain; but are filled with God, with a saving knowledge of God in Christ, with the fear and love of God, and with Christ, with a spiritual knowledge of him, with faith in him and love to him, and with the Spirit, with his graces and fruits of righteousness; and though there is a great deal of vanity, instability, treachery, and sinfulness in them, yet their walk and the course of their conversation is not according to this: nor are their understandings darkened as others; they are enlightened to see their lost state and condition by nature, the plague of their own hearts, the insufficiency of their own righteousness, the way of life and salvation by Christ, and that salvation from first to last is all of grace; they have some light into the doctrines of the gospel, and have some glimpse of glory; and their light is of an increasing nature: they are not alienated from the life of God as others, but live a life of communion with him, a life of faith upon him, and a life of holiness according to his mind; they are not past feeling as others, they are sensible of sin, and are often pressed down with the weight of it, and groan, being burdened by it; they cannot sin with that delight and pleasure as others do, nor will they plead for it, but confess it with shame and sorrow; nor do they give up themselves to it, and continue in it, and in an insatiable pursuit of it: the reason of all which is, they "have learned Christ": so as to know him as God over all blessed for ever; as the Lord and heir of all things; as the Alpha and Omega of the covenant of grace; as intrusted with all that is near and dear to his Father; as the Father's free gift to men, and as the sinner's Saviour; as the way of access to God and acceptance with him; as the church's head and husband; as the saints' prophet, priest, and King, and as the only Mediator between God and men; and so as to receive him, believe in him, and commit their souls unto him; and so as to embrace his truths, and submit to his ordinances: and this lesson they learn, not in the book and school of nature, nor of carnal reason, nor of the law; but in the book of the covenant, and of the Scripture; and in the school of the church, and under the ministry of the Gospel; for the ministers of the Gospel are the instructors, the instruments of teaching; though the Spirit of God is the efficient cause, the anointing which teacheth all things, and leads into all truth, as it is in Jesus: and this lesson being truly learnt, will teach men to walk differently from others; to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly.

Gill: Eph 4:21

If so be that ye have heard him,.... Not heard him preach, but heard him preached; and that not merely externally, with the outward hearing of the ear; though oftentimes spiritual conviction and illumination, true faith in Christ, real comfort from him, and establishment and assurance of interest in him, come this way, as to these Ephesians, Eph 1:13 but internally, so as to know him, understand his word, and distinguish his voice; so as to approve of him and love him, and believe in him; feel the power of his Gospel, relish his truths, and obey his ordinances, and so bring forth fruit to his glory; as such do, who are quickened by him, whose ears are unstopped, and their hearts opened, and their understandings enlightened; and who have hearing ears, and understanding hearts given them:

and have been taught by him: not personally, but by his Spirit and ministers; for Christ is not only the subject of the ministry of the word, and whom the Spirit of God teaches and directs souls to for righteousness, pardon, cleansing, and for every supply of grace; but he is the efficient cause of teaching; and there is none who teaches like him: and those who are taught by him, are taught

as the truth is in Jesus; as the Gospel is in him, as in its original and subject; for he is truth itself, and grace and truth came by him; and as it was preached by him, and so is pure and unmixed.

Gill: Eph 4:22

That ye put off concerning the former conversation, the old man,.... Which is the corruption of nature; why this is called a man, and an old man; see Gill on Rom 6:6, the putting him off, is not a removing him from the saints, nor a destroying him in them, nor a changing his nature; for he remains, and remains alive, and is the same old man he ever was, in regenerate persons; but it is a putting him off from his seat, and a putting him down from his government; a showing no regard to his rule and dominion, to his laws and lusts, making no provision for his support; and particularly, not squaring the life and conversation according to his dictates and directions; and therefore it is called a putting him off, concerning the former conversation: the change lies not, in the old man, who can never be altered, but in the conversation; he is not in the same power, but he retains the same sinful nature; he is put off, but he is not put out; and though he does not reign, he rages, and often threatens to get the ascendant: these words stand either in connection with Eph 4:17 and so are a continuation and an explanation of that exhortation; or else they point out what regenerate souls are taught by Christ to do, to quit the former conversation, to hate the garment spotted with the flesh, and to put it off; for the allusion is to the putting off of filthy garments, as the works of the flesh may be truly called, which flow from the vitiosity of nature, the old man:

which is corrupt according to the deceitful lusts; the old man, or the vitiosity of nature, has its lusts; and these are deceitful; they promise pleasure and profit, but yield neither in the issue; they promise liberty, and bring into bondage; they promise secrecy and impunity, but expose to shame, and render liable to punishment; they sometimes put on a religious face, and so deceive, and fill men with pride and conceit, who think themselves to be something, when they are nothing: and through these the old man is corrupt; by these the corruption of nature is discovered; and the corruption that is in the world is produced hereby; and these make a man deserving of, and liable to the pit of corruption; and this is a good reason, why this corrupt old man, with respect to the life and conversation, should be put off.

Gill: Eph 4:23

And be renewed in the spirit of your mind. Or by the Spirit that is in your mind; that is, by the Holy Spirit; who is in the saints, and is the author of renovation in them; and who is the reviver and carrier on, and finisher of that work, and therefore that is called the renewing of the Holy Spirit, Tit 3:5 or rather the mind of man, which is a spirit, of a spiritual nature, immaterial and immortal, and is the seat of that renewing work of the Spirit of God; which shows, that the more noble part of man stands in need of renovation, being corrupted by sin: and this renewing in it, designs not the first work of renovation; for these Ephesians had been renewed, and were made new creatures in Christ; but the gradual progress of it; and takes in, if not principally intends, a renewal, or an increase of spiritual light and knowledge, of life and strength, of joy and comfort, and fresh supplies of grace, and a revival of the exercise of grace; and in short, a renewal of spiritual youth, and a restoration of the saints to that state and condition they were in, in times past: and the exhortation to this can only mean, that it becomes saints to be concerned for such revivings and renewings, and to pray for them, as David did, Psa 51:10 for otherwise, this is as much the work of the Spirit of God, as renovation is at first; and he only who is sent forth, and renews the face of the earth, year by year, can renew us daily in the Spirit of our minds.

Gill: Eph 4:24

And that ye put on the new man,.... Which some understand of Jesus Christ, who is truly and really man, and a new or extraordinary one, Jer 31:22 and as such is God's creature, and is made after his image, and which appears in his perfect holiness and righteousness; and the phrase of putting on well agrees with him, Rom 13:14 whose righteousness is a garment, pure and spotless, and which is put on by the hand of faith: though rather by the "new man" is meant, the new nature, the new principle, or work of grace in the soul, elsewhere called a new creature; and it bears this name in opposition to, and distinction from the old man, or corruption of nature, before spoken of; and because it is "de noro", or anew, put into the hearts of men; it is not what was in them naturally; nor is it any old principle renewed, or wrought up in another and better form; but it is something that is infused, that was never there before: and because it is new in all its parts; such who have it, have new hearts and new spirits given unto them; they have new eyes to see with, and new ears to hear with, and new hands to handle and work with, and new feet to walk with; and they live a new life and conversation: so the Jews says of a man that truly repents of sin, and does not return to it, that he is איח חדש, "a new man" ^d: now to put on this new man, is not to make ourselves new creatures; for this is not by the power of man, but by the Spirit of God; this is God's work, and not man's; it is he who made us at first, remakes us, and not we ourselves; besides, these Ephesians the apostle writes to, were already made new men, or new creatures; but to put on the new man, is to walk in our lives and conversations agreeably to the new man, or work of grace upon the soul; as to put off the old man, respects the former conversation, or a not walking as formerly, and agreeably to the dictates of corrupt nature, so to put on the new man, is to walk according to the principles of grace and holiness formed in the soul: and of this new man it is further said,

which after God is created in righteousness and true holiness; the principle of the soul is "created", and therefore is not the effect of man's power, which cannot create; it is peculiar to God only to create; it is a creature, and therefore not to be trusted in, and depended on; for not grace, but the author of grace, is the object of trust: it is created "after God"; by his power, according to his mind and will, and after his image, and in his likeness; which greatly consists "in righteousness and true holiness"; called "true", in opposition to the typical and ceremonial holiness of the Jews, and to the pretended holiness of hypocrites; and denotes the truth and genuineness of the Spirit's work of sanctification upon the heart; unless this should rather be considered as the effect of his grace upon the soul; for so the words may be rendered, "unto righteousness and true holiness"; for the new man is of such a nature, and so formed, as to tend to acts of righteousness and holiness, and to engage men to the performance of them: some copies read, "in righteousness, and holiness, and truth"; and so the Ethiopic version seems to have read.

Gill: Eph 4:25

Wherefore putting away lying,.... Which is one of the deeds of the old man, and a branch of the former conversation agreeable to him: a lie is a voluntary disagreement of the mind and speech, with a design to deceive; it is to speak that which is false, contrary to truth shining in the mind; and it is spoken knowingly and willingly, and with a design to impose upon others; hence a man may speak what is false, and not be a liar, if he does not know it to be so; and hence parables, fables, tropes, figures, hyperboles, &c. are not lies, because they are not used to deceive, but to illustrate and enforce truth: there are several sorts of lies; there is an officious lie, which is told for the service of others, but this is not lawful; for evil is not to be done, that good may come of it; and a man may as well tell a lie to serve himself, as another; and any other sin by the same rule may be allowed of, and tolerated; besides, it is not lawful to lie for God, and therefore not for a creature: and there is a jocose lie; this ought not to be encouraged; all appearance of evil should be abstained from; every idle word must be accounted for; and hereby also an evil habit of lying may be acquired: and there is a lie which is in itself directly hurtful, and injurious; as is every false thing, said with a design to deceive: and there are religious lies, and liars; some practical ones, as those who do not sincerely worship God, and who are dissolute in their lives, and their practice is not according to their profession; and there are others who are guilty of doctrinal lies, as antichrist and his followers, who are given up to believe a lie; and such who deny the deity, incarnation, Messiahship, work, office, grace, righteousness, and sacrifice of Christ; and who profess themselves to be Christians, and are not: the springs and causes of lying are a corrupt heart and the lusts of it, which prompt unto it; such as covetousness, malice, and the fear of men; and also a tempting devil, the father of lies; and who is a lying spirit, in the hearts and mouths of men; this is a vice which ought to be put away, especially by professors of religion; the effects of it are sad; it brings infamy, disgrace, and discredit, upon particular persons; and has brought judgments upon nations, where it has in general obtained; and has been the cause of corporeal diseases and death; and even makes men liable to the lake of fire and brimstone, which is the second death: it is a sin exceeding sinful; it is a breach of God's law; an aping of the devil; it is against the light of nature, and is destructive of civil society, and very abominable in the sight of God: wherefore

speak every man truth with his neighbour; both with respect to civil and religious affairs, in common conversation, in trade and business, and in all things relating to God and men:

for we are members one of another; as men, are all of one blood, descended from one man, and so are related one to another; and as in civil society, belong to one body politic; and in a religious sense, members of the same mystical body, the church; of which Christ, who is the truth itself, is the head; and therefore should not attempt to deceive one another by lying, since there is such a near relation and close union of one to another.

Gill: Eph 4:26

Be ye angry, and sin not,.... There is anger which is not sinful; for anger is fouled in God himself, in Jesus Christ, in the holy angels, and in God's people; and a man may be said to be angry and not sin, when his anger arises from a true zeal for God and religion; when it is kindled not against persons, but sins; when a man is displeased with his own sins, and with the sins of others: with vice and immorality of every kind; with idolatry and idolatrous worship, and with all false doctrine; and also when it is carried on to answer good ends, as the good of those with whom we are angry, the glory of God, and the promoting of the interest of Christ: and there is an anger which is sinful; as when it is without a cause; when it exceeds due bounds; when it is not directed to a good end; when it is productive of bad effects, either in words or actions; and when it is soon raised, or long continues: the Jews have a like distinction of anger; they say ^e,

"there is an anger and an anger; there is an anger which is blessed above and below, and it is called blessed, as it is said Gen 14:19 and there is an anger which is cursed above and below, as it is said Gen 3:14''

And these two sorts are compared to "Ebal" and "Gerizzim", from the one of which proceeded blessing, and from the other cursing: anger for the most part is not only sinful, but it tends to sin, and issues in it; hence that saying of the Jews, לא תרתח ולא תחטי, "be not angry, and thou wilt not sin" ^f: the spring of it is a corrupt heart, it is stirred up by Satan, encouraged by pride, and increased by grievous words and reproachful language:

let not the sun go down upon your wrath; there is an allusion to Deu 24:10 it seems to be a proverbial expression; and the design of it is to show, that anger should not be continued; that it should not last at furthest more than a day; that when the heat of the day is over, the heat of anger should be over likewise; and that we should not sleep with it, lest it should be cherished and increased upon our pillows; and besides, the time of the going down of the sun, is the time of evening prayer, which may be greatly interrupted and hindered by anger. R. Jonah ^g has an expression or two like to this;

"let not the indignation of anyone abide upon thee; and let not a night sleep with thee, and anger be against any one:''

it should be considered, that as God is slow to anger, so he does not retain it for ever; and that to retain anger, is to gratify the devil; wherefore it follows,

Gill: Eph 4:27

Neither give place to the devil. Or "to the accuser", or "slanderer"; that is, to any adversary, that takes delight in slandering and reproaching the saints; give such no room, nor reason, to calumniate the doctrine and ways of Christ, through an unbecoming conversation, by lying and sinful anger, or by other means; or rather the devil, the great accuser of the brethren is meant; and the Ethiopic version renders it, "do not give way to Satan"; which is done, when men indulge any lust or corruption; and when they easily fall in with his suggestions and temptations; when they are off of their watch and guard; and when they do not resist, but quietly yield unto him.

Gill: Eph 4:28

Let him that stole steal no more,.... Stealing, or theft, is a fraudulent taking away of another man's goods, without the knowledge and will of the owner, for the sake of gain; to which evil may be reduced, not making good, or not performing payments, all unjust contracts, detention of wages, unlawful usury, unfaithfulness in anything committed to trust, advising, encouraging, and receiving from thieves: theft is a very great evil; it is a breach of the common law of nature, to do to others, as we would be done by; it is contrary to particular laws of God, and is against common justice, and ought not to be continued in, and is punishable by God and man; it springs from a corrupt heart, and often arises from poverty, idleness, sloth, covetousness, and prodigality: the remedy against it follows,

but rather let him labour, working with his hands the thing which is good; labouring with diligence and industry, at any manufacture, trade, or business, which is honest, lawful, and of good report, is a proper antidote against theft; and ought to be preferred to such a scandalous way of living, and to be constantly attended to: and that for this end among others,

that he may have to give to him that needeth; and not take away another man's property; needy persons are the objects of charity; and what is given to them, should be a man's own; and what a man gets by his hand labour, he should not prodigally spend, or covetously lay up, but should cheerfully distribute it to indigent persons.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 4:1

¹ tn Grk “prisoner in the Lord.”

² tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

³ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

NET Notes: Eph 4:2

¹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

² tn Or “putting up with”; or “forbearing.”

NET Notes: Eph 4:8

¹ tn Grk “he led captive captivity.”

² sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

NET Notes: Eph 4:9

¹ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

² tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

³ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

NET Notes: Eph 4:10

¹ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

NET Notes: Eph 4:11

¹ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

² sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

NET Notes: Eph 4:12

¹ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

² tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

NET Notes: Eph 4:13

¹ tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.

² tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.

NET Notes: Eph 4:14

¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

NET Notes: Eph 4:15

¹ tn The meaning of the participle ἀληθεύοντες (alhqeuonte"; from the verb ἀληθεύω [alhqeuw]) is debated. In classical times the verb could mean “to speak the truth,” or “to be true, to prove true.” In the LXX it appears five times (Gen 20:16; 42:16; Prov 21:3; Isa 44:26; Sir 34:4) and translates four different Hebrew words; there it is an ethical term used of proving or being true, not with the idea of speaking the truth. In the NT the only other place the verb appears is in Gal 4:16 where it means “to speak the truth.” However, in Ephesians the concept of “being truthful” is the best sense of the word. In contrast to the preceding verse, where there are three prepositional phrases to denote falsehood and deceit, the present word speaks of being real or truthful in both conduct and speech. Their deceit was not only in their words but also in their conduct. In other words, the believers’ conduct should be transparent, revealing the real state of affairs, as opposed to hiding or suppressing the truth through cunning and deceit. See H. W. Hoehner, Ephesians, 564-65, and R. Bultmann, TDNT 1:251.

NET Notes: Eph 4:16

¹ tn The Greek participle συμβιβαζόμενον (sumbibazomenon) translated “held together” also has in different contexts, the idea of teaching implied in it.

² tn Grk “joint of supply.”

NET Notes: Eph 4:17

¹ tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.

² tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.

³ tn Or “thoughts,” “mind.”

NET Notes: Eph 4:18

¹ tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.

NET Notes: Eph 4:19

¹ sn Greediness refers to an increasing desire for more and more. The point is that sinful passions and desires are never satisfied.

NET Notes: Eph 4:22

¹ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

NET Notes: Eph 4:24

¹ tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).

² tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

NET Notes: Eph 4:25

¹ sn A quotation from Zech 8:16.

NET Notes: Eph 4:26

¹ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

² tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

Geneva Bible: Eph 4:1

I therefore, ^{( 1 )} the prisoner of the Lord, beseech you that ye walk worthy of the ^{( a )} vocation wherewith ye are called,

^{( 1 )} Another part of the epistle, containing precepts of the Christian life, the sum of which is this, that every man behave himself as it is fitting for so excellent a grace of God.

^{( a )} By this is meant the general calling of the faithful, which is this, to be holy as our God is holy.

Geneva Bible: Eph 4:2

^{( 2 )} With all lowliness and meekness, with ^{( b )} longsuffering, forbearing one another in love;

^{( 2 )} Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.

^{( b )} See (Mat 18:25-27).

Geneva Bible: Eph 4:3

^{( 3 )} Endeavouring to keep the unity of the Spirit in the bond of peace.

^{( 3 )} Thirdly he requires perfect agreement, but yet such that is joined with the band of the Holy Spirit.

Geneva Bible: Eph 4:4

^{( 4 )} [There is] one body, and one Spirit, even as ye are called in one hope of your calling;

^{( 4 )} An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.

Geneva Bible: Eph 4:6

One God and Father of all, who [is] ^{( c )} above all, and ^{( d )} through all, and ^{( e )} in you all.

^{( c )} Who alone has the chief authority over the Church.

^{( d )} Who alone pours forth his providence, through all the members of the Church.

^{( e )} Who alone is joined together with us in Christ.

Geneva Bible: Eph 4:7

^{( 5 )} But unto every one of us is given grace according to the measure of the ^{( f )} gift of Christ.

^{( 5 )} He teaches us that we indeed are all one body, and that all good gifts proceed from Christ alone, who reigns in heaven having mightily conquered all his enemies, from where he heaps all gifts upon his Church. But yet nonetheless these gifts are differently and variously divided according to his will and pleasure, and therefore every man ought to be content with that measure that God has given him, and to bestow it to the common profit of the whole body.

^{( f )} Which Christ has given.

Geneva Bible: Eph 4:8

Wherefore he saith, When he ascended up on high, he led ^{( g )} captivity captive, and gave gifts unto men.

^{( g )} A multitude of captives.

Geneva Bible: Eph 4:9

(Now that he ascended, what is it but that he also descended first into the ^{( h )} lower parts of the earth?

^{( h )} Down to the earth, which is the lowest part of the world.

Geneva Bible: Eph 4:10

He that descended is the same also that ascended up far above all heavens, that he might ^{( i )} fill ^{( k )} all things.)

^{( i )} Fill with his gifts.

^{( k )} The Church.

Geneva Bible: Eph 4:11

^{( 6 )} And he gave some, ^{( l )} apostles; and some, ^{( m )} prophets; and some, ^{( n )} evangelists; and some, ^{( o )} pastors and teachers;

^{( 6 )} First of all he lists the ecclesiastical functions, which are partly extraordinary and for a season, such as apostles, prophets, and evangelists, and partly ordinary and perpetual, such as pastors and teachers.

^{( l )} The apostles were those twelve to whom Paul was afterward added, whose office was to plant churches throughout all the world.

^{( m )} The prophet's office was one of the chiefest, who were men of marvellous wisdom, and some of them could foretell things to come.

^{( n )} The apostles used these as companions in the execution of their office, being not able to go to all places by themselves.

^{( o )} Pastors are those who govern the Church, and teachers are those who govern the schools.

Geneva Bible: Eph 4:12

^{( 7 )} For the perfecting of the saints, for the work of the ministry, for the edifying of the ^{( p )} body of Christ:

^{( 7 )} He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.

^{( p )} The Church.

Geneva Bible: Eph 4:13

^{( 8 )} Till we all come in the ^{( q )} unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the ^{( r )} stature of the fulness of Christ:

^{( 8 )} The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing between ourselves, we will be joined with Christ our head. And this thing is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which will be in the world to come, when God will be all in all.

^{( q )} In that most near joining which is knit and fastened together by faith.

^{( r )} Christ is said to grow up to full age, not in himself, but in us.

Geneva Bible: Eph 4:14

^{( 9 )} That we [henceforth] be no more children, ^{( 10 )} tossed to and fro, and carried about with every wind of doctrine, by the ^{( s )} sleight of men, [and] ^{( t )} cunning craftiness, whereby they lie in wait to deceive;

^{( 9 )} Between our childhood (that is to say, a very weak state, when we are still wavering) and our perfect age, which we will have at length in another world, there is a mean, that is, our youth, and steady going forward to perfection.

^{( 10 )} He compares those who do not rest themselves upon the word of God, to little boats which are tossed here and there with the doctrines of men as it were with contrary winds, and in addition forewarns them that it comes to pass not only by the unsteadiness of man's brain, but also by the craftiness of certain ones, who make as it were an art of it.

^{( s )} With those uncertain events which toss men to and fro.

^{( t )} By the deceit of those men who are very well practised in deceiving others.

Geneva Bible: Eph 4:15

^{( 11 )} But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:

^{( 11 )} By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital Spirit makes alive the whole body in such a way that it nourishes all the limbs of it according to the measure and proportion of each one) quickens and cherishes his Church, which consists of various functions, as of various members, and preserves the need of every one. And from this it follows that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.

Geneva Bible: Eph 4:16

From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the ^{( u )} effectual working in the measure of every part, maketh ^{( x )} increase of the body unto the edifying of itself in ^{( y )} love.

^{( u )} Of Christ, who with regard to the soul, empowers all the members.

^{( x )} Such increase as is fit for the body to have.

^{( y )} Charity is the knitting of the limbs together.

Geneva Bible: Eph 4:17

^{( 12 )} This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the ^{( z )} vanity of their mind,

^{( 12 )} He descends to the fruits of Christian doctrine, and reasons first upon the principles of conduct and actions, setting down a most grave comparison between the children of God, and those who are not regenerated. For in these men all the powers of the mind are corrupted, and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.

^{( z )} If the noblest parts of the soul are corrupted, what is man but solely corruption?

Geneva Bible: Eph 4:18

Having the understanding darkened, being alienated from the ^{( a )} life of God through the ignorance that is in them, because of the blindness of their heart:

^{( a )} By which God lives in them.

Geneva Bible: Eph 4:19

Who being ^{( b )} past feeling have given themselves over unto lasciviousness, to work all uncleanness with ^{( c )} greediness.

^{( b )} Void of all judgment.

^{( c )} They strove to surpass one another, as though there were some gain to be gotten by it.

Geneva Bible: Eph 4:20

^{( 13 )} But ye have not so learned Christ;

^{( 13 )} Here follows the contrary part concerning men who are regenerated by the true and living knowledge of Christ, who have other principles by which they act that are very different, that is, holy and honest desires, and a mind completely changed by the power of the Holy Spirit, from which proceeds also like effects, as a just and holy life indeed.

Geneva Bible: Eph 4:21

If so be that ye have heard him, and have been taught by him, ^{( d )} as the truth is in Jesus:

^{( d )} As they have learned who acknowledge Christ indeed, and in good earnest.

Geneva Bible: Eph 4:22

That ye put off concerning the former conversation ^{( e )} the old man, which is corrupt according to the deceitful lusts;

^{( e )} Yourselves.

Geneva Bible: Eph 4:23

And be renewed in the ^{( f )} spirit of your mind;

^{( f )} Where there ought to have been the greatest force of reason, there is the greatest corruption of all, which gradually weakens all things.

Geneva Bible: Eph 4:24

And that ye put on the new man, which ^{( g )} after God is created ^{( h )} in righteousness and ^{( i )} true holiness.

^{( g )} After the image of God.

^{( h )} The effect and end of the new creation.

^{( i )} Not fake nor counterfeit.

Geneva Bible: Eph 4:25

^{( 14 )} Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

^{( 14 )} He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.

Geneva Bible: Eph 4:26

^{( 15 )} Be ^{( k )} ye angry, and sin not: let not the sun go down ^{( l )} upon your wrath:

^{( 15 )} He teaches us how to bridle our anger in such a way that, even though our anger is fierce, yet it does not break out, and that it is without delay quenched before we sleep. And this is so that Satan may not take occasion to give us evil counsel through the wicked counsellor, and destroy us.

^{( k )} If it so happens that you are angry, yet do not sin, that is, bridle your anger, and do not wickedly do that which you have wickedly conceived.

^{( l )} Let not the night come upon you in your anger, that is, make atonement quickly, for all matters.

Geneva Bible: Eph 4:28

^{( 16 )} Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is ^{( m )} good, that he may have to give to him that needeth.

^{( 16 )} He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men's goods.

^{( m )} By labouring in things that are holy, and profitable to his neighbour.

Commentary -- Verse Range Notes

TSK Synopsis: Eph 4:1-32

1 He exhorts to unity;

7 and declares that God therefore gives divers gifts unto men;

11 that his church might be edified,

16 and grow up in Christ.

18 He calls them from the impurity of the Gentiles;

24 to put on the new man;

25 to cast off lying;

29 and corrupt communication.

Combined Bible: Eph 4:1

Paul declares himself to be "a prisoner in (in the sphere of) the Lord". This is a locative word that places him entirely within the life of the Lord Jesus. He has died to all that he is naturally and is only alive in the life of the Lord Jesus. From that position, he pleads with believers to "live" consistent with "the calling" they have received from God. He goes on to describe some of the elements of that calling--"humble, gentle...patient, longsuffering".  

  

  

Combined Bible: Eph 4:3

Believers are bound by a common "peace" between themselves and between them and God. That peace is the unifying character trait that we all share, whether we realize it or not! One of the works of the Holy Spirit is to instruct us according to the revealed Word of God (the Son) as to our assets and privileges as members of the family of God. We are a single company, the Body of Christ, with "one hope" a single destiny.  

  

  

Combined Bible: Eph 4:5

We share, "one Lord", the Lord Jesus Christ; "one faith", that measure of faith given to us by the Father to bring us to the Cross; "one baptism", the baptism into Christ by the infilling of the Holy Spirit; "one God and Father", the Father of our Lord Jesus Christ, into who's family we have been reborn.  

  

  

Combined Bible: Eph 4:7

"But" introduces a contrast. In contrast to all of the previously mentioned things, which we hold in common, we have also been given abilities and/or opportunities specifically suited to our individual responsibilities in Christ. Each is equipped to accomplish his/her particular tasks or to meet his/her specific challenge. Immediately after giving the list of gifts to those in Corinth, Paul reminds them that each individual is equipped as God intended. Further, that the application of like gifts will not necessarily follow any given pattern. Have you ever noticed how much different preachers seem to follow just a few limited styles of delivery? Who made the rule that said a normal conversational tone and delivery was not acceptable? Why the measured, forced, cadence of so many messages? How much of the whole operation is simply role-playing and staging?   

  

  

Combined Bible: Eph 4:8

Speaking of the ascension of Christ to the right hand of the Father, Paul recalls Psa 68:18 --"captivity" refers to all those Old Testament saints held in Abraham's Bosom awaiting the Messiah's coming. These, the family of the groom at the wedding of the Lamb to His Bride the Church, are the saved of Israel and not members of the Body of Christ. These are the ones that He led "captive" to Himself when He ascended to the Father.  

  

At the same time, He "gave gifts to men" in order that they might be equipped to serve Him on earth. The gifts are divine enablements for us to minister the Gospel to other men and women. They are not mere talents or skills in the human sense of the term, but always refer to the ministry of His directives to His own, the Word.  

  

  

Combined Bible: Eph 4:9

The ascension of Christ is applicable here in two senses. One, He "descended" to earth from His heavenly home with the Father at the instance of His birth as a man. Two, He "descended" into the grave from His place on earth as the Last Adam, there to present Himself to those who rejected Him across the span of time from Adam to the Cross. This was done so that all creation might know that God had met them in their own individual element and in a way that they could understand and accept. It was that which they rejected during life and on which they were now condemned. He who was held in total disregard was now the ruler of all creation in His omnipresence. (This is a great verse on the omnipresence of God)  

  

  

Combined Bible: Eph 4:11

The gifts to men are listed here. These are not offices, but abilities to serve the Body. Note that they are all intended for service to and within the Church. "Apostles" are "those sent with a message and with authority." "Prophets" are "forth-tellers", not necessarily "foretellers", but announcers of God's work and intent for man. "Evangelists" are those whose service it is to proclaim the Gospel, (as opposed to those who instruct in doctrine and training). "Pastor-teachers" are linked and refer to individuals given the specific skills required to impart Christian principles and to guide in their application to all of life's various circumstances.  

  

The purpose of the gifts is given next--"to equip the Saints". It is every believer's joy to share the Gospel with all. And, it is also true that every believer might display any of the skills necessary to accomplish God's work at any given time. But, in retrospect, one can see that God usually has used you in some consistent manner repeatedly and that He has thoroughly prepared you for that particular area of service to the Church. It is my belief that the gifts for service are best discovered in looking back at a life spent in open service to Him. In the everyday schedule of your activities, you should be open to any and every opportunity for serving God that is presented, regardless of the area of talent that is required. He will audit your time and use you where He deems best.  

  

  

Combined Bible: Eph 4:13

Look at the goals of this gifting of the Body of Christ--One, "unity in the faith". We are in union with one another in a single body, the Church, which is joined to Christ as His Bride. Two, "the knowledge of the Son of God." This is an intimate understanding gained through the experience of living "in Him". The result of these is the end product of child training of each believer through to maturity, the "attaining to the whole measure of the fullness of Christ." It is through having our lives taken over step-by-step and by being in-filled by the Holy Spirit that the believer experiences the truths of our standing in peace and union with God. We are one with God. Through maturity we become aware of, and experience, oneness with Him.  

  

  

Combined Bible: Eph 4:14

At the earliest phase of child training we are "infants" without strength but with great energy. In that state, we are easily "tossed back and forth" by the circumstances of life. New fads in teaching techniques and new thoughts attract us to leaders who are self-serving and "deceitful". "Instead" presents contrasts; "speaking the truth in love" is the means of our living and growing. The opposite of that is being carried through life by changing winds of teaching and situational ethics. The end product of "speaking the truth" is that we will "grow up into Him" in every aspect of our life. Look at the simplicity of this --we live in the sphere of truth and He manages our growth in every area of our life.   

  

  

Combined Bible: Eph 4:17

"..futility of their thinking" is "empty thought processes". "Stop being empty headed!" is the phrase. "Use your minds intelligently and scripturally". Faith is not mindless, but rational, tactile and very, very practical. The first way that we can grieve the Holy Spirit is to use human viewpoint instead of divine viewpoint in assessing our condition in the world. Human viewpoint is assessment of our circumstance solely on the basis of human, natural phenomena and experience. Divine viewpoint is assessment of our circumstance on the basis of what the Word of God instructs us to expect. What could be more reasonable than that? Here is a written record and pattern to live by, pay attention to it and use it in your decisions about life and living. "Gentiles" refers to those uninitiated in Scripture and/or who are unrelated to God. Phi 2:5 says, "..let this mind be in you which was also in Christ Jesus."  

  

  

  

Combined Bible: Eph 4:18

The second way that we grieve the Holy Spirit is to lose our sensitivity to sin and remain ignorant of truth by remaining untaught in the Word of God and cold to the fellowship of other believers. "Ignorance" is not imposed but is the result of a heart and mind that have turned away from God in rejection of His entreaties.  

  

  

Combined Bible: Eph 4:19

The third way of grieving the Holy Spirit is to engage in sexual sins ("sensuality") and the pursuit of promiscuous relationships that use others in order to gratify our growing desires. Pornography leads to an increased appetite for more stimulation, which in turn leads to increased sexual activity. This process yields the myriad of social and health problems that are today's plagues of the inner city and of adolescents in general. "Indulge" is "to practice as a pattern of living" and describes habitual behavior. Hard rock music with rhythms that dull cognitive thought, and suggestive dance routines that simulate the sex act, are simply the first steps in this pathway of physical and mental stimulation. Performers like Madonna, Kiss, the dancers of Soul Train, or any one of a thousand MTV Video casts are only further declinations of what has become sensual common fare on prime time television illustrating this very principle. As a whole, black comedians' routines are fast becoming the worst offenders in this venue. Their language is base, crude and vile and the mental images they draw for their audiences deny dignity and respect for individuals or honor for the authority of God.  

  

  

Combined Bible: Eph 4:20

"But" introduces a contrast. We "did not come to know Christ" through self-gratification, but through what we "heard of Him" by other's testimony, and by what we "were taught in Him". All that we "know" (facts and information, not experience) of Christ (His Messiah-ship) we learned through "the truth that is in Jesus". In other words, the man, Jesus, explained the Messiah (the Christ) in terms of the truth.  

  

  

Combined Bible: Eph 4:22

The contrasts continue. In Christ, "you were taught" that you possessed an Old Nature associated with Adam. That inner nature, "your old self", is constantly "being corrupted by its deceitful desires". That Old Self is training itself through the experiences of the flesh.  

  

  

Combined Bible: Eph 4:23

On the other hand, we should be renewing our minds; putting "on the New Nature, (which is) created to be like God". Our New Nature has been created to be "like God" and render us suitable as members of His family. That New Inner Self is trained by God through the Holy Spirit within, not by our animal experiences. "New" is 'kainos' (new in quality not in simple occurrence) and refers to the new order of being that the believer is, now having been joined to Jesus. It begins with a renewing of the mind and is a continuing process throughout life.  

  

  

Combined Bible: Eph 4:25

"Therefore" refers back to the previous passage and the truth in which we are being trained. Because "we are all members of one body" (the Body of Christ) we must not lie and practice deceit. (We must remember that Satan is the Father of lies and the master deceiver.  

  

  

Combined Bible: Eph 4:26

The Greek word for "angry" is orge, which means a settled indignation based on a studied attitude of rejection. There is a place in the Christian's life for being predisposed against sin and unrighteousness. In situations where that attitude is warranted, do not let sin creep in and corrupt. "Provocation" is a different concept. That is an attitude of irritation, aggravation, and/or bitterness. That is what the believer is to avoid, for it robs you of presence of mind, joy, and focus on the Word of God. In addition, it is the thing that brings stress into your life with serious cardiac results. (The Word of God is not only profound, it is extremely practical)  

  

The purpose is clear, that we "do not give Satan a foothold" in our lives.   

  

  

  

Combined Bible: Eph 4:28

we be confused as to how this is to be accomplished, Paul give us a short list of behaviors, the means of correction, and the goal to be displayed in our lives.  

A list of contrasts and purposes...  

  

(4:28-32)  

The Command. . . . . . . . . . . . . . . . .The Means     The Goal  

  

Stop stealing. . . . . . . . . . . . . . . . . .. ..Go to work     Something to share  

  

Stop profanity. . . . . . . . . . . . . . . . Encourage others    Benefit the hearers  

  

Stop grieving the Holy Spirit . . . . . . . Go to work. . . . . . . . . .     Imitate God  

  

Eliminate bitterness,. . . . . . . . . . Be kind, compassionate,   

rage, anger, brawling, and forgiving     Imitate God  

slander, and malice  

  

  

He who has been stealing must steal no longer, but must work, doing something useful with his own hands that he may have something to share with those in need. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Eph 4:28-32  

  

  

Maclaren: Eph 4:1

The Calling And The Kingdom

I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. 4:1.

They shall walk with Me in white; for they are worthy.'--Rev. 3:4.

THE estimate formed of a centurion by the elders of the Jews was, He is worthy for whom Thou shouldst do this,' and in contrast therewith the estimate formed by himself was, I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all is to be traced to undeserved, gracious love. But that principle, true and all-important as it is, like every other great truth, may be exaggerated, and may be so isolated as to become untrue and a source of much evil. And so I desire to turn to the other side of the shield, and to emphasise the place that worthiness has in the Christian life, and its personal results both here and hereafter. To say that character has nothing to do with blessedness is untrue, both to conscience and to the Christian revelation; and however we trace all things to grace, we must also remember that we get what we have fitted ourselves for.

Now, my two texts bring out two aspects which have to be taken in conjunction. The one of them speaks about the present life, and lays it as an imperative obligation on all Christian people to be worthy of their Christianity, and the other carries us into the future and shows us that there it is they who are worthy' who attain to the Kingdom. So I think I shall best bring out what I desire to emphasise if I just take these two points--the Christian calling and the life that is worthy of it, and the Christian heaven and the life that is worthy of it.

I. The Christian Calling And The Life That Is Worthy Of It.

I beseech you that ye walk worthy of the vocation wherewith ye are called.' Now, that thought recurs in other places in the Apostle's writings, somewhat modified in expression. For instance, in one passage he speaks of walking worthily of the God who has called us to His kingdom and glory,' and in another of the Christian man's duty to walk worthily of the Lord unto all pleasing.' There is a certain vocation to which a Christian man is bound to make his life correspond, and his conduct should be in some measure worthy of the ideal that is set before it. Now, we shall best understand what is involved in such worthiness if we make clear to ourselves what the Apostle means by this calling' to which he appeals as containing in itself a standard to which our lives are to be conformed.

Suppose we try to put away the technical word calling,' and instead of calling' say summons,' which is nearer the idea, because it conveys the notions more fully of the urgency of the voice, and of the authority of the voice, which speaks to us. And what is that summons? How do we hear it? One of the other Apostles speaks of God as calling us by His own glory and virtue,' that is to say, wherever God reveals Him- self in any fashion, and by any medium, to a man, the man fails to understand the deepest meaning of the revelation unless his purged ear hears in it the great voice saying, Come up hither.' For all God's self- manifestation, in the creatures around us, in the deep voice of our own souls, in the mysteries of our own personal lives, and in the slow evolution of His purpose through the history of the world, all these revelations of God bear in them the summons to us that hear and see them to draw near to Him, and to mould ourselves into His likeness. And thus, just as the sun by the effluence of its beams gathers all the ministering planets, as it were, round its feet, and draws them to itself, so God, raying Himself out into the waste, fills the waste with magnetic influences which are meant to draw men to nobleness, goodness, God-pleasingness, and God-likeness. But in another place in this Apostle's writings we read of the high calling of God in Christ Jesus.' Yes, there, as focussed into one strong voice, all the summonses are concentrated and gathered. For in Jesus Christ we see the possibilities of humanity realised, and we have the pattern of what we ought to be, and are called thereby to be. And in Christ we get the great motives which make this summons, as it comes mended from His lips, no longer the mere harsh voice of an authoritative legislator, but the gentle invitation, Come unto Me and ye shall find rest unto your souls.' The summons is honeyed, sweetened, and made infinitely mightier when we hear it from His gracious lips. It is the blessed peculiarity of the Christian ideal, that the manifestation of the ideal carries with it the power to realise it. And just as the increasing strength of the spring sunshine summons the buds from out of their folds, and the snowdrops hear the call and force themselves through the frozen soil, so when Christ summons He inclines the ears that hear, and enables the men that own them to obey the summons, and to be what they are commanded. And thus we have the high calling of God in Christ Jesus.'

Now, if that is the call, if the life of Christ is that to which we are summoned, and the death of Christ is that by which we are inclined to obey the summons, and the Spirit of Christ is that by which we are enabled to do so, what sort of a life will be worthy of these? Well, the context supplies part of the answer. I beseech you that ye walk worthy of the vocation … with all meekness and lowliness, with long-suffering, forbearing one another in love.' That is one side of the vocation, and the life that is worthy of it will be a life emancipated from the meanness of selfishness, and delivered from the tumidities of pride and arrogance, and changed into the sweetness of gentleness and the royalties of love.

And then, on the other side, in one of the other texts where the same general set of ideas is involved, we get a yet more wondrous exhibition of the life which the Apostle considered to be worthy. I simply signalise its points of detail without venturing to dwell upon them. Unto all pleasing'; the first characteristic of life that is worthy of our calling,' and to which, therefore, every one of us Christian people is imperatively bound, is that it shall, in all its parts, please God, and that is a large demand. Then follow details: Fruitful in every good work'--a many-sided fruitfulness, an encyclopaediacal beneficent activity, covering all the ground of possible excellence; and that is not all; increasing in the knowledge of God,'--a life of progressive acquaintance with Him; and that is not all:--strengthened with all might unto all patience and long-suffering'; nor is that all, for the crown of the whole is giving thanks unto the Father.' So, then, ye see your, calling, brethren.' A life that is worthy of the vocation wherewith ye are called' is a life that conforms to the divine will, that is fruitful in all good,' that is progressive in its acquaintance with God," that is strengthened for all patience and long-suffering, and that in everything is thankful to Him. That is what we are summoned to be, and unless we are in some measure obeying the summons, and bringing out such a life in our conduct, then, notwithstanding all that we have to say about unmerited mercy, and free grace, and undeserved love, and salvation being not by works but by faith, we have no right to claim the mercy to which we say we trust.

Now, this necessity of a worthy life is perfectly harmonious with the great truth that, after all, every man owes all to the undeserved mercy of God. The more nearly we come to realise the purpose of our calling, the mere worthy' of it we are, the deeper will be our consciousness of our unworthiness. The more we approximate to the ideal, and come closer up to it, and so see its features the better, the more we shall feel how unlike we are to it. The law for Christian progress is that the sense of unworthiness increases in the precise degree in which the worthiness increases. The same man that said, Of whom (sinners) I am chief,' said to the same reader,' I have kept the faith, henceforth there is laid up for me a crown of righteousness.' And so the two things are not contradictory but complementary. On the one side worthy' has nothing to do with the outflow of Christ's love to us; on the other side we are to walk worthy of the vocation wherewith we are called.'

II. And Now, Let Us Turn To The Other Thought, The Christian Heaven And The Life That Is Worthy Of It.

Some of you, I have no doubt, would think that that was a tremendous heresy if there were not Scriptural words to buttress it. Let us see what it means. My text out of the Revelation says, They shall walk with Me in white, for they are worthy.' And the same voice that spake these, to some of us, astounding, words, said, when He was here on earth, They which shall be counted worthy to attain to the life of the resurrection from the dead,' etc. The text brings out very clearly the continuity and congruity between the life on earth and the life in heaven. Who is it of whom it is said that they are worthy' to walk in white'? It is the' few names even in Sardis which have not defiled their garments.' You see the connection; clean robes here and shining robes hereafter; the two go together, and you cannot separate them. And no belief that salvation, in its incipient germ here, and salvation in its fulness hereafter, are the results not of works of righteousness which we have done, but of His mercy,' is to be allowed to interfere with that other truth that they who are worthy attain to the Kingdom.

I must not be diverted from my main purpose, tempting as the theme would be, to say more than just a sentence about what is included in that great promise.

They shall walk with Me in white.' And if I do touch upon it at all, it is only in order to bring out more clearly that the very nature of the heavenly reward demands this worthiness which the text lays down as the condition of possessing it. They shall walk'-activity on an external world. That opens a great door, but perhaps we had better be contented just with looking in. They shall walk'--progress; with me '--union with Jesus Christ; in white '--resplendent purity of character. Now take these four things--activity on an outward universe, progress, union with Christ, resplendent purity of character, and you have almost all that we know of the future; the rest is partly doubtful and is mostly symbolical or negative, and in any case subordinate. Never mind about physical theories of another life'; never mind about all the questions--to some of us how torturing they sometimes are!--concerning that future life. The more we keep ourselves within the broad limits of these promises that are intertwined and folded up together in that one saying, They shall walk with Me in white,' the better, I think, for the sanity and the spirituality of our conception of a future life.

That being understood, the next thing clearly follows, that only those who in the sense of the word as it is used here, are worthy,' can enter upon the possession of such a heaven. From the nature of the gift it is clear that there must be a moral and religious congruity between the gift and the recipient, or, to put it into plainer words, you cannot get heaven unless your nature is capable of receiving these great gifts which constitute heaven. People talk about the future state as being a state of retribution.' Well! that is not altogether a satisfactory form of expression, for retribution may convey the idea, such as is presented in earthly rewards and punishments, of there being no natural correspondence between the crime and its punishment, or the virtue and its reward. A bit of bronze shaped into the form of a cross may be the retribution For Valour,' and a prison cell may be the retribution by legal appointment for a certain crime. But that is not the way that God deals out rewards and punishments in the life which is to come. It is not a case of retribution, meaning thereby the arbitrary bestowment of a certain fixed gift in response to certain virtues, but it is a case of outcome, and the old metaphor of sowing and reaping is the true one. We sow here and we reap yonder. We pass into that future, bringing our sheaves with us,' and we have to grind the corn and make bread of it, and we have to eat the work of our own hands. They drink as they have brewed. Their works do follow them,' or they go before them and receive them into everlasting habitations.' Outcome, the necessary result, and not a mere arbitrary retribution, is the relation which heaven bears to earth.

That is plain, too, from our own nature. We carry ourselves with us wherever we go. The persistence of character, the continuity of personal being, the continuity of memory, the unobliterable--if I may coin a word--results upon ourselves of our actions, all these things make it certain that what looks to us a cleft, deep and broad, between the present life and the next, is to those that have passed it, and see it from the other side, but a little crack in the soil scarcely observable, and that we carry on into another world the selves that we have made here. Whatever death does --and it does a great deal that we do not know of--it does not alter, it only brings out, and, as I suppose, intensifies, the main drift and set of a character. And so they who have not defiled their garments shall walk with Me in white, for they are worthy.'

Ah, brethren! how solemn that makes life; the fleeting moment carries Eternity in its bosom. It passes, and the works pass, but nothing human ever dies, and we bear with us the net results of all the yesterdays into that eternal to-day. You write upon a thin film of paper and there is a black leaf below it. Yes, and below the black leaf there is another sheet. and all that you write on the top one goes through the dark interposed page, and is recorded on the third, and one day that will be taken out of the book, and you will have to read it and say, What I have written I have written.'

So, dear friends, whilst we begin with that unmerited love, and that same unmerited love is the sole ground on which the gates of the kingdom of heaven are by the Death and Resurrection and Ascension of Jesus Christ opened to believers, their place there depends not only on faith but on the work which is the fruit of faith. There is such a thing as being saved yet so as by fire,' and there is such a thing as having an entrance ministered abundantly unto us'; we have to make the choice. There is such a thing as the sore punishment of which they are thought worthy who have rejected the Son of God, and counted the blood of the Covenant an unholy thing; and there is such a thing as a man saying, I am not worthy that Thou shouldest come unto me,' and Christ answering, He shall walk with Me in white, for he is worthy,' and we have to make that choice also.

Maclaren: Eph 4:5

The Threefold Unity'

One Lord, one faith, one baptism.'--Eph. 4:5.

THE thought of the unity of the Church is very prominent in this epistle. It is difficult for us, amidst our present divisions, to realise how strange and wonderful it then was that a bond should have been found which drew together men of all nations, ranks, and characters. Pharisee and philosopher, high-born women and slaves, Roman patricians and gladiators, Asiatic Greeks and Syrian Jews forgot their feuds and sat together as one in Christ. It is no wonder that Paul in this letter dwells so long and earnestly on that strange fact. He is exhorting here to a unity of spirit corresponding to it, and he names a seven-fold oneness--one body and one spirit, one hope, one Lord, one faith, one baptism, one God and Father of all. The outward institution of the Church, as a manifest visible fact, comes first in the catalogue. One Father is last, and between these there lie the mention of the one Spirit and the one Lord. The body' is the Church. Spirit, Lord, God,' are the triune divine personality. Hope and faith are human acts by which men are joined to God; Baptism is the visible symbol of their incorporation into the one body. These three clauses of our text may be considered as substantially including all the members of the series. We deal with them quite simply now, and consider them in the order in which they stand here.

I. The One Lord.

The deep foundation of Christian unity is laid in the divine Christ. Here, as generally in the New Testament, the name Lord' designates Christ in His authority as ruler of men and in His divinity as Incarnation of God. It would not be going too far to suggest that we have in the name, standing as it does, for the most part, in majestic simplicity, a reference to the Old Testament name of Jehovah, which in the Greek translation familiar to Paul is generally rendered by this same word. Nor can we ignore the fact that in this great catalogue of the Christian unities the Lord stands in the centre of the three personalities named, and is regarded as being at once the source of the Spirit and the manifestation of the Father. The place which this name occupies in relation to the Faith which is next named suggests that the living personal Christ is the true uniting principle amongst men. The one body realises its oneness in its common relation to the one Lord. It is one, not because of identity in doctrine, not because of any of the bonds which hold men together in human associations, precious and sacred as many of these are, but we being many are one bread, for we are all partakers of that one bread.' The magnet draws all the particles to itself and holds them in a mysterious unity.

II. One Faith.

The former clause set forth in one great name all the objective elements of the Church's oneness; this clause sets forth, with equally all-comprehending simplicity, the subjective element which makes a Christian. The one Lord, in the fulness of His nature and the perfectness of His work, is the all-inclusive object of faith. He, in His own living person, and not any dogmas about Him, is regarded as the strong support round which the tendrils of faith cling and twine and grow. True, He is made known to us as possessing certain attributes and as doing certain things which, when stated in words, become doctrines, and a Christ without these will never be the object of faith. The antithesis which is so often drawn between Christ's person and Christian doctrines is by no means sound, though the warning not to substitute the latter for the former is only too necessary at all times.

The subjective act which lays hold of Christ is faith, which in our text has its usual meaning of saving trust, and is entirely misconceived if it is taken, as it sometimes is, to mean the whole body of beliefs which make up the Christian creed. That which unites us to Jesus Christ is an infinitely deeper thing than the acceptance of any creed. A man may believe thirty-nine or thirty-nine hundred articles without having any real or vital connection with the one Lord. The faith which saves is the outgoing of the whole self towards Christ. In it the understanding, the emotions, and the will are all in action. The New Testament faith is absolutely identical with the Old Testament trust, and the prophet who exhorted Israel, Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength,' was preaching the very same message as the Apostle who cried, Believe on the Lord Jesus Christ and thou shalt be saved.'

That saving faith' is the same in all Christians, however different they may be in condition and character and general outlook and opinion upon many points of Christian knowledge. The things on which they differ are on the surface, and sometimes by reason of their divergencies Christians stand like frowning cliffs that look threateningly at one another across a narrow gorge, but deep below ground they are continuous and the rock is unbroken. In many and melancholy ways the unity of faith and knowledge' is contradicted in the existing organisations of the Church, and we are tempted to postpone its coming to the day of the new Jerusalem which is compact together; but the clarion note of this great text may encourage us to hope, and to labour in our measure for the fulfilment of the hope, that all, who by one faith have been joined to the one Lord, may yet know themselves to be one in Him, and present to the world the fair picture of one body animated by one spirit.

III. One Baptism.

Obviously in Paul's mind baptism here means, not the baptism with the Spirit, but the rite, one and the same for all, by which believers in Christ enter into the fellowship of the Church. It was then a perpetual rite administered as a matter of course to all who professed to have been joined to the one Lord by their one faith. The sequence in the three clauses of our text is perfectly clear. Baptism is the expression and consequence of the faith which precedes it. Surely there is here a most distinct implication that it is a declaration of personal faith. Without enlarging on the subject, I venture to think that the order of the Apostle's thought negatives other conceptions of Christian baptism, such as, that it is a communication of Grace, or an expression of the feelings and desires of parents, or a declaration of some truth about redeemed humanity. Paul's order is Christ's when He said, He that believeth and is baptized shall be saved.'

It is very remarkable and instructive that whilst thus our text shows that baptism was a matter of course and universally practised, the references to it in the epistles are so few. The inference is not that it was neglected, but that, as being a rite, it could not be as important as were Christian truths and Christian character. May we, in a word, suggest the contrast between the frequency and tone of the Apostolic references to baptism and those which we find in many quarters to-day?

It is remarkable that here the Lord's Supper is not mentioned, and all the more so, that in Paul's letter to the Corinthians, the passage which we have already quoted does put emphasis upon it as a token of Christian unity. The explanation of the omission may be found in the fact that, in these early days, the Lord's Supper was not a separate rite, but was combined with ordinary meals, or perhaps more probably in the consideration that baptism was what the Lord's Supper was not--an initial rite which incorporated the possessors of one faith into the one body.

Maclaren: Eph 4:7

The Measure Of Grace'

But unto each one of us was the grace given according to the measure of the gift of Christ.'--Eph. 4:7 (R.V.).

THE Apostle here makes a swift transition from the thought of the unity of the Church to the variety of gifts to the individual. Each' is contrasted with all.' The Father who stands in so blessed and gracious a relationship to the united whole also sustains an equally gracious and blessed relationship to each individual in that whole. It is because each receives His individual gift that God works in all. The Christian community is the perfection of individualism and of collectivism, and this rich variety of the gifts of grace is here urged as a reason additional to the unity of the one body, for the exhortation to the endeavour to maintain the unity of the spirit in the bond of peace.

I. Each Christian Soul Receives Grace Through Christ.

The more accurate rendering of the Revised Version reads the grace,' and the definite article points to it as a definite and familiar fact in the Ephesian believers to which the Apostle could point with the certainty that their own consciousness would confirm his statement. The wording of the Greek further implies that the grace was given at a definite point in the past, which is most naturally taken to have been the moment in which each believer laid hold on Jesus by faith. It is further to be noted that the content of the gift is the grace itself and not the graces which are its product and manifestation in the Christian life. And this distinction, which is in accordance with Paul's habitual teaching, leads us to the conclusion, that the essential character of the grace given through the act of our individual faith is that of a new vital force, flowing into and transforming the individual life. From that unspeakable gift which Paul supposed to be verifiable by the individual experience of every Christian, there would follow the graces of Christian character in which would be included the deepening and purifying of all the natural capacities of the individual self, and the casting out from thence of all that was contrary to the transforming power of the new life.

Such an utterance as this, so quietly and confidently taking for granted that the experience of every believer verifies it in his own case, may well drive us all to look more earnestly into our own hearts, to see whether in them are any traces of a similar experience. If it be true, that to every one of us is given the grace, how comes it that so many of us dare not profess to have any vivid remembrance of possessing it, of having possessed it, or of any clear consciousness of possessing it now? There may be gifts bestowed upon unconscious receivers, but surely this is not one of these. If we do not know that we have it, it must at least remain very questionable whether we do have it at all, and very certain that we have it in scant and shrivelled fashion.

The universality of the gift was a startling thing in a world which, as far as cultivated heathenism was concerned, might rightly be called aristocratic, and by the side of a religion of privilege into which Judaism had degenerated. The supercilious sarcasm in the lips of Pharisees, This people which knoweth not the law are cursed,' but too truly expresses the gulf between the Rabbis and the folk of the earth,' as the masses were commonly and contemptuously designated by the former. Into the midst of a society in which such distinctions prevailed, the proclamation that the greatest gift was bestowed upon all must have come with revolutionary force, and been hailed as emancipation. Peter had penetrated to grasp the full meaning and wondrous novelty of that universality, when on Pentecost he pointed to that which had been spoken by the prophet Joel' as fulfilled on that day, I will pour forth of my Spirit upon all flesh. Yea, and on my servants and handmaidens, will I pour forth of my Spirit.' The rushing, mighty wind of that day soon dropped. The fiery tongues ceased to quiver on the disciples' heads, and the many voices that spoke were silenced, but the gift was permanent, and is poured out now as it was then, and now, as then, it is true that the whole company of believers receive the Spirit, though alas! by their own faults it is not true that they are all filled with the Holy Spirit.'

Christ is the giver. He has power over the Spirit of Holiness,' and as the Evangelist has said in his comment on our Lord's great words, when' He stood and cried, If any man thirst let him come unto Me and drink," This spake He of the Spirit which they that believed on Him were to receive.' We cannot pierce into the depth of the mutual relations of the three divine Persons mentioned in the context, but we can discern that Christ is for us the self-revealing activity of the divine nature, the right arm of the Father, or, to use another metaphor, the channel through which the else closed sea' of God flows into the world of creatures. Through that channel is poured into believing hearts the river of the water of life, which proceeds out of the one throne of God and of the Lamb.' This gift of the Spirit of Holiness to all believers is the deepest and truest conception of Christ's gifts to His Church. His past work of sacrifice for the sins of the world was finished, as with a parting cry He proclaimed on Calvary, and the power of that sacrifice will never be exhausted, but the taking away of the sins of the world is but the initial stage of the work of Christ, and its further stages are carried on through all the ages. He worketh hitherto,' and His present work, in so far as believers are concerned, is not only the forthputting of divine energy in regard to outward circumstances, but the imparting to them of the Divine Spirit to be the very life of their lives and the Lord of their spirits. Christian people are but, too apt to give undue prominence to what Christ did for them when He died, and to lose sight, in the overwhelming lustre of His unspeakable sacrifice, of what He is doing for them whilst He lives. It would tend to restore the proportions of Christian truth and to touch our hearts into a deeper and more continuous love to Him, if we more habitually thought of Him, not only as the Christ who died, but also as the Christ who rather is risen again, who is even at the right hand of God, who also maketh intercession for us.

II. The Gift Of This Grace Is In Itself Unlimited.

Our text speaks of it as being according to the measure of the gift of Christ, and that phrase may either mean the gift which Christ receives or that which He gives. Probably the latter is the Apostle's meaning here, as seems to be indicated by the following words that when He ascended on high, He gave gifts unto men, but what He gives is what He possesses, and the Apostle goes on to point out that the ultimate issue of His giving to the Church is that it attains to the measure of the stature of the fulness of Christ.

It may cast some light on this point if we note the remarkable variety of expressions in this epistle for the norm or standard or limit of the gift. In one place the Apostle speaks of the gift bestowed upon believers as being according to the riches of the Father's glory; then it has no limit short of a participation in the divine fulness. God's glory is the transcendent lustre of His own infinite character in its self-manifestation. The Apostle labours to flash through the dim medium of words the glory of that light by blending incongruously, but effectively, the other metaphor of riches, and the two together suggest a wonderful, though vague thought of the infinite wealth and the exhaustless brightness which we call Abba, Father. The humblest child may lift longing and confident eyes and believe that he has received in very deed, through his faith in Jesus Christ, a gift which will increase in riches and in light until it makes him perfect as his Father in heaven was perfect. It was an old faith, based upon insight far inferior to ours, which proclaimed with triumph over the frowns of death,' I shall be satisfied when I awake with Thy likeness.' Would that those who have so much more for faith to build on, built as nobly as did these!

The gift has in itself no limit short of participation in the likeness of Christ. In another place in this letter the measure of that might which is the guarantee of Christian hope is set forth with an abundance of expression which might almost sound as an unmeaning accumulation of synonyms, as being according to the working of the strength of His might which He wrought in Christ'; and what is the range of the working of that might is disclosed to our faith in the Resurrection of Jesus, and the setting of Him high above all rule and authority and power and lordship and every creature in the present or in any future. Paul's continual teaching is that the Resurrection of Jesus Christ was wrought in Him, not as a mere human individual but as our head and representative. Through Him we rise, not only from an ethical death of sin and separation from God, but we shall rise from physical death, and in Him the humblest believer possessing a vital union with the Lord of life has a share in His dominion, and, as His own faithful word has promised, sits with Him on His throne, even as He is set down with the Father on His throne.

That gift has in itself no limit short of its own energy. In another part of this epistle the Apostle indicates the measure up to which our being filled is to take effect, as being all the fulness of God,' and in such an overwhelming vision breaks forth into fervent praise of Him who is able to do exceeding abundantly above all that we ask or think, and then supplies us with a measure which may widen and heighten our petitions and expectations when He tells us that we are to find the measure of God's working for us, not in the impoverishment of our present possessions, but in the exceeding riches of the power that worketh in us--that is to say, that we are to look for the limit of the limitless gift in nothing short of the boundless energy of God Himself. In the Epistle to the Colossians Paul uses the same illustration with an individual reference to his own labours. In our text he associates with himself all believers, as being conscious of a power working in them, which is really the limitless power of God, and heartens them to anticipate that whatever limitless power can effect in them will certainly be theirs. God does not leave off till He has done and till He can look upon His completed work and pronounce it very good.

III. This Boundless Grace Is In Each Individual Case Bounded For The Time By Our Own Faith.

When I lived near the New Forest I used to hear much of what they called rolling fences.' A man received or took a little piece of Crown land on which he built a house and put round it a fence which could be judiciously and silently pushed outwards by slow degrees and enclosed, year by year, a wider area. We Christian people have, as it were, our own small, cultivated plot on the boundless prairie, the extent of which we measure for ourselves and which we can enlarge as we will. We have been speaking of the various aspects under which the boundlessness of the gift is presented by the Apostle, but there is another according to' in Christ's own words, According to your faith be it unto you,' and that statement lays down the practical limits of our present possession of the boundless gift. We have as much as we desire; we have as much as we take; we have as much as we use; we have as much as we can hold. We are admitted into the treasure house, and all around us lie ingots of gold and vessels full of coins; we ourselves determine how much of the treasure should be ours, and if at any time we feel like empty-handed paupers rather than like possible millionaires, the reason lies in our own slowness to take that which is freely given to us of God. His word to us all is, Ye are not straitened in Me, ye are straitened in yourselves.' It is well for us to keep ever before us the boundlessness of the gift in itself and the working limit in ourselves which conditions our actual possession of the riches. For so, on the one hand, should we be encouraged to expect great things from God, and, on the other hand, be humbled by the contrast between what we might be and what we are. The river that rushes full of water from the throne can send but a narrow and shallow trickle through the narrow channel choked with much rubbish, which we provide for it. It is of little avail that the sun in the heavens pours down its flood of light and warmth if the windows of our hearts are by our own faults so darkened that but a stray beam, shorn of its brightness and warmth, can find its way into our darkness. The first lesson which we have to draw from the contrast between the boundlessness of the gift and the narrow limits of our individual possession and experience of it, is the lesson of penitent recognition and confession of the unbelief which lurks in our strongest faith. Lord I believe, help Thou mine unbelief,' should be the prayer of every Christian soul.

Not less surely will the recognition that the form and amount of the grace of God, which is possessed by each, is determined by the faith of each, lead to tolerance of the diversity of gifts. We have received our own proper gift of God, that which the strength and purity of our faith is capable of possessing, and it is not for us to carp at our brethren, either at those in advance of us or at those behind us. We have to remember that as it takes all sorts of people to make up a world, so it takes all varieties of Christian character to make a church. It is the body and not the individual members which represents Christ to the world. The firmest adherence to our own form of the universal gift will combine with the widest toleration of the gifts of others. The white light appears when red, green, and blue blend together, not when each tries to be the other. Every man hath his own proper gift of God, one after this fashion and another after that,' and we shall be true to the boundlessness of the gift and to the limitations of our own possession of it, in the measure of which we combine obedience to the light which shines in us, with thankful recognition of that which is granted to others.

The contrast between these two must be kept vivid if we would live in the freedom of the hope of the glory of God, for in the contrast lies the assurance of endless growth. A process is begun in every Christian soul of which the only natural end is the full possession of God in Christ, and that full possession can never be reached by a finite creature, but that does not mean that the ideal mocks us and retreats before us like the pot of gold, which the children fancy is at the end of the rainbow. Rather it means a continuous succession of our realisations of the ideal in ever fuller and more blessed reality. In this life we may, on condition of our growth in faith, grow in the possession of the fulness of God, and yet at each moment that possession will be greater, though at all moments we may be filled. In the Christian life to-morrow may be safely reckoned as destined to be as yesterday and much more abundant,' and when we pass from the imperfections of the most perfect earthly life, there will still remain ever before us the glory, which, according to the measure of our capacity, is also in us, and we shall draw nearer and nearer to it, and be for ever receiving into our expanding spirits more and more of the infinite fulness of God.

Maclaren: Eph 4:13

The Goal Of Progress

Till we all attain unto the unity of the faith and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ.'--Eph. 4:13 (R.V.).

THE thought of the unity of the Church is much in the Apostle's mind in this epistle. It is set forth in many places by his two favourite metaphors of the body and the temple, by the relation of husband and wife and by the family. It is contemplated in its great historical realisation by the union of Jew and Gentile in one whole. In the preceding context it is set forth as already existing, but also as lying far-off in the future. The chapter begins with an earnest exhortation to preserve this unity and with an exhibition of the oneness which does really exist in body, spirit, hope, lord, faith, baptism. But the Apostle swiftly passes to the corresponding thought of diversity. There are varieties in the gifts of the one Spirit; whilst each individual in the one whole receives his due portion, there are broad differences in spiritual gifts. These differences do not break the oneness, but they may tend to do so; they are not causes of separation and do not necessarily interfere with unity, but they may be made so. Their existence leaves room for brotherly helpfulness, and creates a necessity for it. The wiser are to teach; the more advanced are to lead; the more largely gifted are to encourage and stimulate the less richly endowed. Such outward helps and brotherly impartations of gifts is, on the one hand, a result of the one gift to the whole body, and is on the other a sign of, because necessity arising from, the imperfect, degree in which each individual has received of Christ's fulness;) and these helps of teaching and guidance have for their sole object to make Christian men able to do without them, and are, as the text tells us, to cease when, and to last till, we all attain to the fulness of Christ. To Paul, then, the manifest unity of the Church was to be the end of its earthly course, but it also was real, though incomplete, in the present, and the emphasis of our text is not so much laid on telling us when this oneness was to be manifested as in showing us in what it consists. We have here a threefold expression of the true unity, as consisting in a oneness of relation to Christ, a consequent maturity of manhood and a perfect possession of all which is in Christ.

I. The True Unity Is Oneness Of Relation To Christ.

The Revised Version is here to be preferred, and its attain unto' brings out the idea which the Authorised Version fails to express, that the text is intended to point to the period at which Christ's provision of helpful gifts to the growing Church is to cease, when the individuals composing it have come to their destined unity and maturity in Him. The three clauses of our text are each introduced by the same preposition, and there is no reason why in the second and third it should be rendered unto' and in the first should be watered down to in.'

There are then two regions in which this unity is to be realised. These are expressed by the great words, the unity of the faith and knowledge of the Son of God.' These words are open to a misunderstanding, as if they referred to a unity as between faith and knowledge; but it is obvious to the slightest reflection that what is meant is the unity of all believers in regard to their faith, and in regard to their knowledge. It is to be noted that the Apostle has just said that there is one faith, now he points to the realisation of that oneness as the very end and goal of all discipline and growth. I suppose that we have to think here of the manifold and sad differences existing in Christian men, in regard to the depth and constancy and formative power of their faith. (There are some who have it so strong and vigorous that it is a vision rather than a faith, a trust, deep and firm and settled, to which the present is but the fleeting shadow, and the unseen the eternal and only reality; but, alas! there are others in whom the light of faith burns feebly and flickers. (Nor are these differences the attributes of different men, but the same man varies in the power of his faith, and we all of us know what it is to have it sometimes dominant over our whole selves, and sometimes weak and crushed under the weight of earthly passions. To-day we may be all flame, tomorrow all ice. Our faith may seem to us to be strong enough to move mountains, and before an hour is past we may find it, by experience, to be less than a grain of mustard seed. Action and reaction are always equal and contrary,' and that law is as true in reference to our present spiritual life as it is true in regard to physical objects. We have, then, the encouragement of such a word as that of our text for looking forward to and straining towards the reversal of these sad alterations in a fixed and continuous faith which should grasp the whole Christ and should always hold Him. There may still be diversities and degrees, but each should have his measure always full. Thy Sun shall no more go down'; there will no longer be the contrast between the flashing waters of a flood-tide and the dreary mud-banks disclosed at low water. We shall stand at different points, but the faces of all will be turned to Him who is the Light of all, and every face will shine with the likeness of His, when we see Him as He is.

But our text points us to another form of unity--the oneness of the knowledge of the Son of God.

The Apostle uses an emphatic term which is very familiar on his lips to designate this knowledge. It means not a mere intellectual apprehension, but a profound and vital acquaintance, dependent indeed upon faith, and realised in experience. It is the knowledge for which Paul was ready to count all things but loss' that he might know Jesus, and winning which he would count himself to have apprehended.' The unity in this deep and blessed knowledge has nothing to do with identity of opinion on the points which have separated Christians. It is not to be sought by outward unanimity, nor by aggregation in external communities. The Apostle's great thought is made small and the truth of it is falsified when it is over-hastily embodied in institutions. It has been sought in a uniformity which resembles unity as much as a bundle of faggots, all cut to the same length, and tied together with a rope, resemble the tree from which they were chopped, waving in the wind and living one life to the tips of its furthest branches. Men have made out of the Apostle's divine vision of a unity in the faith and knowledge of the Son of God a staunch and solid piece of framework as any January could freeze together,' and few things have stood more in the way of the realisation of his glowing anticipations than the formation of the great Corporation, imposing from its bulk and antiquity, to part from which was branded as breaking the unity of the spirit.

Paul gives no clear definition here of the time when the one body of Christian believers should have attained to the unity of the faith and knowledge of the Son of God, and the question may not have presented itself to him. It may appear that in view of the immediate context he regards the goal as one to be reached in our present life, or it may be that he is thinking rather of the Future, when the Master' should bring together every joint and member and mould them into an immortal feature of loveliness and perfection.' But the time at which this great ideal should be attained is altogether apart from the obligation pressing upon us all, at all times, to work towards it. Whensoever it is reached it will only be by our drawing nearer, day by day, each to his brethren, all to God,' or rather, each to God and so all to his brethren. Take twenty points in a great circle and let each be advanced by one half of its distance to the centre, how much nearer will each be to each? Christ is our unity, not dogmas, not polities, not rituals: our oneness is a oneness of life. We need for our centre no tower with a top reaching to heaven, we have a living Lord who is with us, and in Him, we being many, are one.

II. Oneness In Faith And Knowledge Knits All Into A Perfect Man.'

Perfect,' the Apostle hero uses in opposition to the immediately following expression in the next verse, of children.' It therefore means not so much moral perfection as maturity or fulness of growth. (So long as we fall short of the state of unity we are in the stage of immaturity.) When we come to be one in faith and knowledge we have reached full-grown manhood. The existence of differences belongs to the infancy and boyhood of the Church, and as we grow one we are putting away childish things. What a contrast there is between Paul's vision here and the tendency which has been too common among Christians to magnify their differences, and to regard their obstinate adherence to these as being steadfastness in the faith'! How different would be the relations between the various communities into which the one body has been severed, if they all fully believed that their respective shibboleths were signs that they had not yet attained, neither were already perfect! When we began to be ashamed of these instead of glorying in them we should be beginning to grow into the maturity of our Christian life.

But the Apostle speaks of a perfect man' in the singular and not of men' in the plural, as he has already described the result of the union of Jew and Gentile as being the making of twain one new man.' This remarkable expression sets forth, in the strongest terms, the vital unity which connects all members of the one body so closely that there is but one life in them all. There are many members, but one body. Their functions differ, but the life in them all is identical. The eye cannot say to the hand, I have no need of thee,' nor again the head to the feet, I have no need of you.' Each is necessary to the completeness of the whole, and all are necessary to make up the one body of Christ. It is His life which manifests itself in every member and which gives clearness of vision to the eye, strength and deftness to the hand. He needs us all for His work on the world and for His revelation to the world of the fulness of His life. In some parts of England there are bell-ringers who stand at a table on which are set bells, each tuned to one note, and they can perform most elaborate pieces of music by swiftly catching up and sounding each of these in the right place. All Christian souls are needed for the Master's hand to bring out the note of each in its place. In the lowest forms of life all vital functions are performed by one simple sac, and the higher the creature is in the scale the more are its organs differentiated. In the highest form of all, as the body is one, and hath many members, and all the members of the body, being many, are one body, so also is Christ.'

III. This Perfect Manhood Is The Possession Of All Who Are In Christ.

The fulness of Christ is the fulness which belongs to Him, or that of which He is full. All which He is and has is to be poured into His servants, and when all this is communicated to them the goal will be reached. We shall be full-grown men, and more wonderful still, we all shall make one perfect man, and individual completenesses will blend into that which is more complete than any of these, the one body, which corresponds to the measure of the stature of the fulness of Christ.

This is the goal of humanity in which, and in which alone, the dreams of thinkers about perfectibility will become facts, and the longings that are deeply rooted in every soul will find their fulfilment.

By our personal union with Jesus Christ through faith, our individual perfection, both in the sense of maturity and in that of the realisation of ideal manhood, is assured, and in Him the race, as well as the individual, is redeemed, and will one day be glorified. The Utopias of many thinkers are but partial and distorted copies of the kingdom of Christ. The reality which He brings and imparts is greater than all these, and when the New Jerusalem comes down out of heaven, and is planted on the common earth, it will outvie in lustre and outlast in permanence all forms of human association. The city of wisdom which was Athens, the city of power which was Rome, the city of commerce which is London, the city of pleasure which is Paris, pale their ineffectual fires' before the city in the light whereof the nations should walk.

The beginning of the process, of which the end is this inconceivable participation in the glory of Jesus, is simple trust in Him. He that is joined to the Lord is one spirit,' and he who trusts in Him, loves Him, and obeys Him, is joined to Him, and thereby is started on a course which never halts nor stays so long as the faith which started him abides, till he grows up into Him in all things which is the head, even Christ.' The experience of the Christian life as God means it to be, and by the communication of His grace makes it possible for it to become, is like that of men embarked on some sun-lit ocean, sailing past shining headlands, and ever onwards, over the boundless blue, beneath a calm sky and happy stars. The blissful voyagers are in full possession at every moment of all which they need and of all of His fulness which they can contain, but the full possession at every moment increases as they, by it, become capable of fuller possession. Increasing capacity brings with it increasing participation in the boundless fulness of Him who filleth all in all.

Maclaren: Eph 4:20-21

Christ Our Lesson And Our Teacher

But ye have not so learned Christ; if so be that ye have heard Him, and have been taught in Him.'--Eph. 4:20-21.

THE Apostle has been describing in very severe terms the godlessness and corruption of heathenism. He reckons on the assent of the Ephesian Christians when he paints the society in which they lived as alienated from God, insensible to the restraints of conscience, and foul with all uncleanness. That was a picture of heathenism drawn from the life and submitted to the judgment of those who knew the original only too well. It has been reserved for modern eulogists to regard such statements as exaggerations. Those who knew heathenism from the inside knew that they were sober truth. The colonnades of the stately temple of Ephesus stank with proofs of their correctness.

Out of that mass of moral putridity these Ephesian Christians had been dragged. But its effects still lingered in them, and it was all about them with its pestilential miasma. So the first thing that they needed was to be guarded against it. The Apostle, in the subsequent context, with great earnestness gives a series of moral injunctions of the most elementary kind. Their very simplicity is eloquent. What sort of people must they have formerly been who needed to be bade not to steal and not to lie?

But before he comes to the specific duties, he lays down the broad general principle of which all these are to be but manifestations- viz. that they and we need, as the foundation of all noble conduct and of all theoretical ethics, the suppression and crucifixion of the old self and the investiture with a new self. And this double necessity, says the Apostle in my text, is the plain teaching of Jesus Christ to all His disciples.

Now the words which I have selected as my text are but a fragment of a closely concatenated whole, but I may deal with them separately at this time. They are very remarkable. They lay, as it seems to me, the basis for all Christian conduct; and they teach us how there is no real knowledge of Jesus Christ which does not effloresce into the practice of these virtues and graces which the Apostle goes on to describe.

I. First, Christ Our Lesson And Christ Our Teacher.

Mark the singular expression with which this text begins. Ye have not so learned Christ.' Now, we generally talk about learning a subject, a language, a science, or an art; but we do not talk about learning people. But Paul says we are Christ's disciples, not only in the sense that we learn of Him as Teacher--which follows in the next clause--but that we learn Him as the theme of our study.

That is to say, the relation of the person of Jesus Christ to all that He has to teach and reveal to the world is altogether different from that of all other teachers of all sorts of truth, to the truth which they proclaim. You can accept the truths and dismiss into oblivion the men from whom you got them. But you cannot reject Christ and take Christianity. The two are inseparably united. For, in regard to all spiritual and to all moral truth--truth about conduct and character--Jesus Christ is what He teaches. So we may say, turning well-known words of a poet in another direction: My lesson is in Thee.'

But that is not all. My text goes on to speak about another thing: Ye have learned Christ if so be that ye have heard Him and been taught.' Now that If so be' is not the if' of uncertainty or doubt, but it is equivalent to if, as I know to be the ease,' or since ye have heard Him.' Away there in Ephesus, years and years after the crucifixion, these people who had never seen Christ in the flesh, nor heard a word from the lips into which grace was poured,' are yet addressed by the Apostle as those who had listened to Him and heard Him speak. They had heard Him and been taught.' So He was Lesson and He was Teacher. And that is as true about us as it was about them. Let me say only a word or two about each of these two thoughts.

I have already suggested that the underlying truth which warrants the first of them is that Jesus Christ's relation to His message and revelation is altogether different from that of other teachers to what they have to communicate to the world. Of course we all know that, in regard to the wider sphere of religious and Christian truth, it is not only what Christ said, but even more what He did and was, that makes His revelation of the Father's heart. Precious as are the words which drop from His lips, which are spirit and are life, His life itself is more than all His teachings; and it is when we learn, not from Him, but when we learn Him, that we see the Father. But my text has solely reference to conduct, and in that aspect it just implies this thought, that the sum of all duty, the height of all moral perfectness, the realised ideal of humanity, is in Christ, and that the true way to know what a man or a nation ought to do is to study Him.

How strange it is, when one comes to consider it, that the impression of absolute perfection, free from all limitations of race or country or epoch or individual character--and yet not a vague abstraction but a true living Person--has been printed upon the minds and hearts of the world by these four little pamphlets which we call gospels! I do not think that there is anything in the whole history of literature to compare with the impression of veracity and historical reality and individual personality which is made by these fragmentary narratives. And although it has nothing to do with my present subject, I may just say in a sentence that it seems to me that the character of Jesus Christ as painted in the Gospels, in its incomparable vividness and vitality, is one of the strongest evidences for the simple faithfulness as biographies, of these books. Nothing else but the Man seen could have resulted in such compositions.

But apart altogether from that, how blessed it is that we have not to enter upon any lengthened investigations, far beyond the power of average minds, in order to get hold of the fundamental laws of moral conduct! How blessed it is that all the harshness of Obey this law or die' is by His life changed into Look at Me, and, for My love's sake, study Me and be like Me!' This is the blessed peculiarity which gives all its power and distinctive characteristic to the morality of the Gospel, that law is changed from a statuesque white ideal, pure as marble and cold and lifeless as it, into a living Person with a throbbing heart of love, and an outstretched hand of help, whose word is, If ye love Me, keep My commandments, and be like Me.'

Christian men and women! study Jesus Christ. That is the Alpha and Omega of all right knowledge of duty and of all right practice of it. Learn Him, His self-suppression, His self-command, His untroubled calmness, His immovable patience, His continual gentleness, His constant reference of all things to the Father's will. Study these. To imitate Him is blessedness; to resemble Him is perfection. Ye have learned Christ' if you are Christians at all. You have at least begun the alphabet, but oh! in Him are hid all the treasures,' not only of wisdom and knowledge,' but of whatsoever things are lovely and of good report'; and if there is any virtue, and if there is any praise,' we shall find them in Him who is our Lesson, our perfect Lesson.

Bat that is not all. Lessons are very well, but--dear me!--the world wants something besides lessons. It has had plenty of teaching. The trouble is not that we are not instructed, but that we do not take the lessons that are laid before us. And so my text suggests another thing besides the wholly inadequate conception, as it would be if it stood alone, of a mere exhibition of what we ought to be.

If so be that ye have heard Him.' As I said, these Ephesian Christians, far away in Asia Minor, with seas and years between them and the plains of Galilee and the Cross of Calvary, are yet regarded by the Apostle as having listened to Jesus Christ. We, far away down the ages, and in another corner of the world, as really, without metaphor, in plain fact, may have Jesus Christ speaking to us, and may hear His voice. These Ephesians had heard Him, not only because they had heard about Him, nor because they had heard Him speaking through His servant Paul and others, but because, as Paul believed, that Lord, who had spoken with human lips words which it was possible for a man to utter when He was here on earth, when caught up into the third heaven was still speaking to men, even according to His own promise, which He gave at the very close of His career, I have declared Thy name unto My brethren, and will declare it.' So, though He began both to do and to teach' before He was taken up, after His Ascension He continues both the doing and the tuition. And, in verity, we all may hear His voice speaking in the depths of our hearts; speaking through the renewed conscience; speaking by that Spirit who will guide us into all the truth that we need; speaking through the ages to all who will listen to His voice.

The conception of Christ as a Teacher, which is held by many who deny His redeeming work and dismiss as incredible His divinity, seems to me altogether inadequate, unless it be supplemented by the belief that He now has and exercises the power of communicating wisdom and knowledge and warning and stimulus to waiting hearts; and that when we hear within the depth of our souls the voice saying to us, This is the way, walk ye in it,' or saying to us, Pass not by, enter not into it,' if we have waited for Him, and studied His example and character, and sought, not to please ourselves, but to be led by His wisdom, we may be sure that it is Christ Himself who speaks. Reverence the inward monitor, and when He within thy heart, by His Spirit, calls thee, do thou answer, Speak, Lord! Thy servant heareth.' Ye have learned Christ if so be that ye have hearkened to Him.'

II. Secondly, Mark The Condition Of Learning The Lesson And Hearing The Teacher.

Our Authorised Version, in accordance with its very frequent practice, has evacuated the last words of my text of their true force by the substitution of the more intelligible by Him' for what the Apostle writes--in Him.' The true rendering gives us the condition on which we learn our Lesson and hear our Teacher. In Him' is no mere surplusage, and is not to be weakened down, as this translation of ours does, into a mere by Him,' but it declares that, unless we keep ourselves in union with Jesus Christ, His voice will not be heard in our hearts, and the lesson will pass unlearned.

You know, dear brother, how emphatically and continually in the New Testament this doctrine of the dwelling of the believing soul in Christ, and the reciprocal dwelling of Christ in the believing soul, is insisted upon. And I, for my part, believe that one great cause of the unsatisfactory condition of the average Christianity of this day is the slurring over and minimising of these twin great and solemn truths. I would fain bring you back to the Master's words, as declaring the deepest truths in relation to the connection between the believing soul and the Christ in whom it believes:--Abide in Me, and I in you.' I wish you would go home and take this Epistle to the Ephesians and read it over, putting a pencil mark below each place in which occurs the words in Christ Jesus.' I think you would learn something if you would do it.

But all that I have to say at present is that, if we would keep ourselves, by faith, by love, by meditation, by aspiration, by the submission of the will, and by practical obedience, in Jesus Christ, enclosed in Him as it were--then, and then only, should we learn His lesson, and then, and then only, should we hear Him speak. Why! if you never think about Him, how can you learn Him? If you seldom, or sleepily, take up your Bibles and read the Gospels, of what good is His example to you? If you wander away into all manner of regions of thought and enjoyment instead of keeping near to Him, how can you expect that He will communicate Himself to you? If we keep ourselves in touch with that Lord, if we bring all our actions to Him, and measure our conduct by His pattern, then we shall learn His lesson. What does a student in a school of design do? He puts his feeble copy of some great picture beside the original, and compares it touch for touch, line for line, shade for shade, and so corrects its errors. Take your lives to the Exemplar in that fashion, and go over them bit by bit. Is this like Jesus Christ; is that what He would have done? Then in Him,' thus in contact with Him, thus correcting our daubs by the perfect picture, we shall learn our lesson and listen to our Teacher.

Still your passions, muzzle your inclinations, clap a bridle on your will, and, as some tumultuous crowd would be hushed into silence that they might listen to the king speaking to them, make a great silence in your hearts, and you will hear Him' and be taught in Him.'

III. Lastly, The Test And Result Of Having Learned The Lesson And Listened To The Teacher Is Unlikeness To Surrounding Corruption.

Ye have not so learned Christ.' Of course the hideous immoralities of Ephesus are largely, but by no means altogether, gone from Manchester. Of course, nineteen centuries of Christianity have to a very large extent changed the tone of society and influenced the moral judgments and practices even of persons who are not Christians. But there still remains a world, and there still remains unfilled up the gulf between the worldly and the godly life. And I believe it is just as needful as ever it was, though in different ways, for Christians to exhibit unlikeness to the world. Not so,' must be our motto; or, as the Jewish patriot said, So did not I, because of the fear of the Lord.'

I do not wish you to make yourselves singular; I do not wish you to wear conventional badges of unlikeness to certain selected evil habits. A Christian man's unlikeness to the world consists a great deal more in doing or being what it does not do and is not than in not doing or being what it does and is. It is easy to abstain from conventional things; it is a great deal harder to put in practice the unworldly virtues of the Christian character.

There are wide regions of life in which all men must act alike, be they saints or sinners, be they believers, Agnostics, Mohammedans, Turks, Jews, or anything else. There are two ways of doing the same thing. If two women were sitting at a grindstone, one of them a Christian and the other not, the one that pushed her handle half round the circle for Christ's sake would do it in a different fashion from the other one who took it from her hand and brought it round to the other side of the stone, and did it without reference to God.

Brethren, be sure of this, that if you and I do not find in ourselves the impulse to abstain from coarse enjoyments, to put our feet upon passions and desires, appetites and aims, which godless men recognise and obey without qualm or restraint, we need to ask ourselves: In what sense am I a Christian, or in what sense have I heard Christ?' It is a poor affair to fling away our faithful protest against the world's evils for the sake of receiving the world's smile. Modern Christianity is often not vital enough to be hated by a godless world; and it is not hated because it only deserves to be scorned. Keep near Jesus Christ, live in the light of His face, drink in the inspiration and instruction of His example, and the unlikeness will come, and no mistake. Dwell near Him, keep in Him, and the likeness will come, as it always comes to lovers, who grow to resemble that or those whom they love. It is enough for the disciple to be as his Teacher, and for the slave to be like his Lord.'

Maclaren: Eph 4:22

A Dark Picture And A Bright Hope

That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts.'--Eph. 4:22.

IF a doctor knows that he can cure a disease he can afford to give full weight to its gravest symptoms. If he knows he cannot he is sorely tempted to say it is of slight importance, and, though it cannot be cured, can be endured without much discomfort.

And so the Scripture teachings about man's real moral condition are characterised by two peculiarities which, at first sight, seem somewhat opposed, bat are really harmonious and closely connected. There is no book and no system in the whole world that takes such a dark view of what you and I are; there is none animated with so bright and confident a hope of what you and I may become. And, on the other hand, the common run of thought amongst men minimises the fact of sin, but when you say, Well, be it big or little, can I get rid of it anyhow?' there is no answer to give that is worth listening to. Christ alone can venture to tell men what they are, because Christ alone can radically change their whole nature and being. There are certain diseases of which a constant symptom is unconsciousness that there is anything the matter. A deep-seated wound does not hurt much. The question is not whether Christian thoughts about a man's condition are gloomy or not, but whether they are true. As to their being gloomy, it seems to me that the people who complain of our doctrine of human nature, as giving a melancholy view of men, do really take a far more melancholy one. We believe in a fall, and we believe in a possible and actual restoration. The man to whom evil is not an intrusive usurper can have no confidence that it will ever be expelled. Which is the gloomy system--that which paints in undisguised blackness the facts of life, and over against their blackest darkness, the radiant light of a great hope shining bright and glorious, or one that paints humanity in a uniform monotone of indistinguishable grey involving the past, the present, and the future--which, believing in no disease, hopes for no cure? My text, taken in conjunction with the grand words which follow, about The new man, which, after God, is created in righteousness and true holiness,' brings before us some very solemn views (which the men that want them most realise the least) with regard to what we are, what we ought to be and cannot be, and what, by God's help, we may become. The old man is corrupt according to the deceitful lusts,' says Paul. There are a set of characteristics, then, of the universal sinful human self. Then there comes a hopeless commandment--a mockery--If we are to stop with it, put it off.' And then there dawns on us the blessed hope and possibility of the fulfilment of the injunction, when we learn that the truth in Jesus' is, that we put off the old man with his deeds. Such is a general outline of the few thoughts I have to suggest to you.

I. I Wish To Fix, First Of All, Upon The Very Significant, Though Brief, Outline Sketch Of The Facts Of Universal Sinful Human Nature Which The Apostle Gives Here.

These are three, upon which I dilate for a moment or two. The old man' is a Pauline expression, about which I need only say here that we may take it as meaning that form of character and life which is common to us all, apart from the great change operated through faith in Jesus Christ. It is universal, it is sinful. There is a very remarkable contrast, which you will notice, between the verse upon which I am now commenting and the following one. The old man is set over against the new. One is created, the other is corrupted, as the word might be properly rendered. The one is created after God, the other is rotting to pieces under the influence of its lusts. The one consists of righteousness and holiness, which have their root in truth; the other is under the dominion of passions and desires, which, in themselves evil, are the instruments of and are characterised by deceit.

The first of the characteristics, then, of this sinful self, to which I wish to point for a moment is, that every Christless life, whatsoever the superficial differences in it, is really a life shaped according to and under the influence of passionate desires. You see I venture to alter one word of my text, and that for this simple reason; the word lusts' has, in modern English, assumed a very much narrower signification than either that of the original has, or than itself had in English when this translation was made. It is a very remarkable testimony, by the by, to the weak point in the bulk of men--to the side of their nature which is most exposed to assaults--that this word, which originally meant strong desire of any kind, should, by the observation of the desires that are strongest in the mass of people, have come to be restricted and confined to the one specific meaning of strong animal, fleshly, sensuous desires. It may point a lesson to some of my congregation, and especially to the younger portion of the men in it. Remember, my brother, that the part of your nature which is closest to the material is likewise closest to the animal, and is least under dominion (without a strong and constant effort) of the power which will save the flesh from corruption, and make the material the vehicle of the spiritual and divine. Many a young man comes into Manchester with the atmosphere of a mother's prayers and a father's teaching round about him; with holy thoughts and good resolutions beginning to sway his heart and spirit; and flaunting profligacy and seducing tongues beside him in the counting-house, in the warehouse, and at the shop counter, lead him away into excesses that banish all these, and, after a year or two of riot and sowing to the flesh, he of the flesh reaps corruption,' and that very literally--in sunken eye, and trembling hand, and hacking cough, and a grave opened for him before his time. Ah, my dear young friends! they promise them liberty.' It is a fine thing to get out of your father's house, and away from the restrictions of the society where you are known, and loving eyes--or unloving ones--are watching you. It is a fine thing to get into the freedom and irresponsibility of a big city! They promise them liberty,' and they themselves become the bond slaves of corruption.'

But, then, that is only the grossest and the lowest form of the truth that is here. Paul's indictment against us is not anything so exaggerated and extreme as that the animal nature predominates in all who are not Christ's. That is not true, and is not what my text says. But what it says is just this: that, given the immense varieties of tastes and likings and desires which men have, the point and characteristic feature of every godless life is that, be these what they may, they become the dominant power in that life. Paul does not, of course, deny that the sway and tyranny of such lusts and desires are sometimes broken by remonstrances of conscience; sometimes suppressed by considerations of prudence; sometimes by habit, by business, by circumstances that force people into channels into which they would not naturally let their lives run. He does not deny that often and often in such a life there will be a dim desire for something better--that high above the black and tumbling ocean of that life of corruption and disorder, there lies a calm heaven with great stars of duty shining in it. He does not deny that men are a law to themselves, as well as a bundle of desires which they obey; but what he charges upon us, and what I venture to bring as an indictment against you, and myself too, is this: that apart from Christ it is not conscience that rules our lives; that apart from Christ it is not sense of duty that is strongest; that apart from Christ the real directing impulse to which the inward proclivities, if not the outward activities, do yield in the main and on the whole, is, as this text says, the things that we like, the passionate desires of nature, the sensuous and godless heart.

And you say, Well, if it is so, what harm is it? Did not God make me with these desires, and am not I meant to gratify them?' Yes, certainly. The harm of it is, first of all, this, that it is an inversion of the true order. The passionate desires about which I am speaking, be they for money, be they for fame, or be they for any other of the gilded baits of worldly joys--these passionate dislikes and likings, as well as the purely animal ones--the longing for food, for drink, for any other physical gratification--these were never meant to be men's guides. They are meant to be impulses. They have motive power, but no directing power. Do you start engines out of a railway station without drivers or rails to run upon? It would be as reasonable as that course of life which men pursue who say, Thus I wish; thus I command; let my desire stand in the place of other argumentation and reason.' They take that part of their nature that is meant to be under the guidance of reason and conscience looking up to God, and put it in the supreme place, and so, setting a beggar on horseback, ride where we know such equestrians are said in the end to go! The desires are meant to be impelling powers. It is absurdity and the destruction of true manhood to make them, as we so often do, directing powers, and to put the reins into their hand. They are the wind, not the helm; the steam, not the driver. Let us keep things in their right places. Remember that the constitution of human nature, as God has meant it, is this: down there, under hatches, under control, the strong impulses; above them, the enlightened understanding; above that, the conscience, which has a loftier region than that of thought to move in, the moral region; and above that, the God, whose face, shining down upon the apex of the nature thus constituted, irradiates it with light which filters through all the darkness, down to the very base of the being; and sanctifies the animal, and subdues the impulses, and enlightens the understanding, and calms and quickens the conscience, and makes ductile and pliable the will, and fills the heart with fruition and tranquillity, and orders the life after the image of Him that created it.

I cannot dwell any longer on this first point; but I hope that I have said enough, not to show that, the words are true--that is a very poor thing to do, if that were all that I aimed at--but to bring them home to some of our hearts and consciences. I pray God to impress the conviction that, although there be in us all the voice of conscience, which all of us more or less have tried at intervals to follow; yet in the main it abides for ever true--and it is true, my dear brethren, about you, a Christless life is a life under the dominion of tyrannous desires. Ask yourself what I cannot ask for you, Is it I? My hand fumbles about the hinges and handle of the door of the heart. You yourself must open it and let conviction come in!

Still further, the words before us add another touch to this picture. They not only represent the various passionate desires as being the real guides of the old man,' but they give this other characteristic--that these desires are in their very nature the instruments of deceit and lies.

The words of my text are, perhaps, rather enfeebled by the form of rendering which our translators have here, as in many cases, thought proper to adopt. If, instead of reading corrupt according to the deceitful lusts,' we read corrupt according to the desires of deceit,' we should have got not only the contrast between the old man and the new man, created in righteousness and holiness of truth'--but we should have had, perhaps, a clearer notion of the characteristic of these lusts, which the Apostle meant to bring into prominence. These desires are, as it were, the tools and instruments by which deceit betrays and mocks men; the weapons used by illusions and lies to corrupt and mar the soul. They are strong, and their nature is to pursue after their objects without regard to any consequences beyond their own gratification; but, strong as they are, they are like the blinded Samson, and will pull the house down on themselves if they be not watched. Their strength is excited on false pretences. They are stirred to grasp what is after all a lie. They are desires of deceit.'

That just points to the truth of all such life being hollow and profitless. If regard be had to the whole scope of our nature and necessities, and to the true aim of life as deduced therefrom, nothing is more certain than that no man will get the satisfaction that his ruling passions promise him, by indulging them. It is very sure that the way never to get what you need and desire is always to do what you like.

And that for very plain reasons. Because, for one thing, the object only satisfies for a time. Yesterday's food appeased our hunger for the day, but we wake hungry again. And the desires which are not so purely animal have the same characteristic of being stilled for the moment, and of waking more ravenous than ever. He that drinketh of this water shall thirst again.' Because, further, the desire grows and the object of it does not. The fierce longing increases, and, of course, the power of the thing that we pursue to satisfy it decreases in the same proportion. It is a fixed quantity; the appetite is indefinitely expansible. And so, the longer I go on feeding my desire, the more I long for the food; and the more I long for it, the less taste it has when I get it. It must be more strongly spiced to titillate a jaded palate. And there soon comes to be an end of the possibilities in that direction. A man scarcely tastes his brandy, and has little pleasure in drinking it, but he cannot do without it, and so he gulps it down in bigger and bigger draughts till delirium tremens comes in to finish all. Because, for another thing, after all, these desires are each but a fragment of one's whole nature, and when one is satisfied another is baying to be fed. The grim brute, like the watchdog of the old mythology, has three heads, and each gaping for honey cakes. And if they were all gorged, there are other longings in men's nature that will not let them rest, and for which all the leeks and onions of Egypt are not food. So long as these are unmet, you spend your money for that which is not bread, and your labour for that which satisfieth not.'

So we may lay it down as a universal truth, that whoever takes it for his law to do as he likes will not for long like what he does; or, as George Herbert says,

Shadows well mounted, dreams in a career,Embroider'd lies, nothing between two dishes--These are the pleasures here.'

Do any of you remember the mournful words with which one of our greatest modern writers of fiction closes his saddest, truest book: Ah! vanitas vanitatum! Which of us is happy in this world? which of us has his desire? or, having it, is satisfied?' No wonder that with such a view of human life as that the next and last sentence should be, Come, children, let us shut up the box and the puppets, for the play is played out.' Yes! if there be nothing more to follow than the desires which deceive, man's life, with all its bustle and emotion, is a subject for cynical and yet sad regard, and all the men and women that toil and fret are merely players.'

Then, again, one more point in this portraiture of the old man,' is that these deceiving desires corrupt. The language of our text conveys a delicate shade of meaning which is somewhat blurred in our version. Properly, it speaks of the old man which is growing corrupt,' rather than which is corrupt,' and expresses the steady advance of that inward process of decay and deterioration which is ever the fate of a life subordinated to these desires. And this growing evil, or rather inward eating corruption which disintegrates and destroys a soul, is contrasted in the subsequent verse with the new man which is created in righteousness.' There is in the one the working of life, in the other the working of death. The one is formed and fashioned by the loving hands and quickening breath of God; the other is gradually and surely rotting away by the eating leprosy of sin. For the former the end is eternal life; for the latter, the second death.

And the truth that underlies that awful representation is the familiar one to which I have already referred in another connection, that, by the very laws of our nature, by the plain necessities of the case, all our moral qualities, be they good or bad, tend to increase by exercise. In whatever direction we move, the rate of progress tends to accelerate itself. And this is preeminently the case when the motion is downwards. Every day that a bad man lives he is a worse man. My friend! you are on a sloping descent. Imperceptibly--because you will not look at the landmarks, but really, and not so very slowly either; convictions are dying out, impulses to good are becoming feeble, habits of neglect of conscience are becoming fixed, special forms of sin--avarice, or pride, or lust--are striking their claws deeper into your soul, and holding their bleeding booty firmer. In all regions of life exercise strengthens capacity. The wrestler, according to the old Greek parable, who began by carrying a calf on his shoulders, got to carry an ox by and by.

It is a solemn thought this of the steady continuous aggravation of sin in the individual character. Surely nothing can be small which goes to make up that rapidly growing total. Beware of the little beginnings which eat as doth a canker.' Beware of the slightest deflection from the straight line of right. If there be two lines, one straight and the other going off at the sharpest angle, you have only to produce both far enough, and there will be room between them for all the space that separates hell from heaven! Beware of lading your souls with the weight of small single sins. We heap upon ourselves, by slow, steady accretion through a lifetime, the weight that, though it is gathered by grains, crushes the soul. There is nothing heavier than sand. You may lift it by particles. It drifts in atoms, but heaped upon a man it will break his bones, and blown over the land it buries pyramid and sphynx, the temples of gods and the homes of men beneath its barren solid waves. The leprosy gnaws the flesh off a man's bones, and joints and limbs drop off--he is a living death. So with every soul that is under the dominion of these lying desires--it is slowly rotting away piecemeal, waxing corrupt according to the lusts of deceit.'

II. Note How, This Being So, We Have Here The Hopeless Command To Put Off The Old Man.

That command put it off' is the plain dictate of conscience and of common sense. But it seems as hope. less as it is imperative. I suppose everybody feels sometimes, more or less distinctly, that they ought to make an effort and get rid of these beggarly usurpers that tyrannise over will, and conscience, and life. Attempts enough are made to shake off the yoke. We have all tried some time or other. Our days are full of foiled resolutions, attempts that have broken down, unsuccessful rebellions, ending like the struggles of some snared wild creature, in wrapping the meshes tighter round us. How many times, since you were a boy or a girl, have you said--Now I am determined that I will never do that again. I have flung away opportunities. I have played the fool and erred exceedingly--but I now turn over a new leaf!' Yes, and you have turned it--and, if I might go on with the metaphor, the first gust of passion or temptation has blown the leaf back again, and the old page has been spread before you once more just as it used to be. The history of individual souls and the tragedy of the world's history recurring in every age, in which the noblest beginnings lead to disastrous ends, and each new star of promise that rises on the horizon leads men into quagmires and sets in blood, sufficiently show how futile the attempt in our own strength to overcome and expel the evils that are rooted in our nature.

Moralists may preach, Unless above himself he can erect himself, how mean a thing is man'; but all the preaching in the world is of no avail. The task is an impossibility. The stream cannot rise above its source, nor be purified in its flow if bitter waters come from the fountain. Who can bring a clean thing out of an unclean?' There is no power in human nature to cast off this clinging self. As in the awful vision of the poet, the serpent is grown into the man. The will is feeble for good, the conscience sits like a discrowned king issuing empty mandates, while all his realm is up in rebellion and treats his proclamations as so much waste paper. How can a man re-make himself? how cast off his own nature? The means at his disposal themselves need to be cleansed, for themselves are tainted. It is the old story--who will keep the keepers?--who will heal the sick physicians? You will sometimes see a wounded animal licking its wounds with its own tongue. How much more hopeless still is our effort by our own power to stanch and heal the gashes which sin has made! Put off the old man'--yes--and if it but clung to the limbs like the hero's poisoned vest, it might be possible. But it is not a case of throwing aside clothing, it is stripping oneself of the very skin and flesh--and if there is nothing more to be said than such vain commonplaces of impossible duty, then we must needs abandon hope, and wear the rotting evil till we die.

But that is not all. What the law could not do, in that it was weak through the flesh,' God sending His own Son did--He condemned sin in the flesh. So we come to,

III. The Possibility Of Fulfilling The Command.

The context tells us how this is possible. The law, the pattern, and the power for complete victory over the old sinful self, are to be found, as the truth is--in Jesus.' Union with Christ gives us a real possession of a new principle of life, derived from Him, and like His own. That real, perfect, immortal life, which hath no kindred with evil, and flings off pollution and decay from its pure surface, will wrestle with and finally overcome the living death of obedience to the deceitful lusts. Our weakness will be made vigorous by His inbreathed power. Our gravitation to earth and sin will be overcome by the yearning of that life to its source. An all-constraining motive will be found in love to Him who has given Himself for us. A new hope will spring as to what may be possible for us, when we see Jesus, and in Him recognise the true Man, whose image we may bear. We shall die with Him to sin, when, resting by faith on Him who has died for sin, we are made conformable to His death, that we may walk in newness of life. Faith in Jesus gives us a share in the working of that mighty power by which He makes all things new. The renovation blots out the past, and changes the direction of the future. The fountain in our hearts sends forth bitter waters that cannot be healed. And the Lord showed him a tree,' even that Cross whereon Christ was crucified for us,' which, when he had cast into the waters, the waters were made sweet.'

I remember a rough parable of Luther's, grafted on an older legend, on this matter, which runs somewhat in this fashion: A man's heart is like a foul stable. Wheelbarrows and shovels are of little use, except to remove some of the surface filth, and to litter all the passages in the process. What is to be done with it? Turn the Elbe into it,' says he. The flood will sweep away all the pollution. Not my own efforts, but the influx of that pardoning, cleansing grace which is in Christ will wash away the accumulations of years, and the ingrained evil which has stained every part of my being. We cannot cleanse ourselves, we cannot put off' this old nature which has struck its "roots so deep into our being; but if we turn to Him with faith and say--Forgive me, and cleanse, and strip from me the foul and ragged robe fit only for the swine-troughs in the far-off land of disobedience, He will receive us and answer all our desires, and cast around us the pure garment of His own righteousness. The law of the spirit of life in Christ Jesus shall make us free from the law of sin and death.'

Maclaren: Eph 4:24

The New Man

And that ye put on the new man, which after God is created in righteousness and true holiness.'--Eph. 4:24.

WE had occasion to remark in a former sermon that Paul regards this and the preceding clauses as the summing up of the truth in Jesus'; or, in other words, he considers the radical transformation and renovation of the whole moral nature as being the purpose of the revelation of God in Christ. To this end they have heard Him.' To this end they have learned Him.' To this end they have .been taught in Him,' receiving, by union with Him, all the various processes of His patient discipline. This is the inmost meaning of all the lessons in that great school in which all Christians are scholars, and Christ is the teacher and the theme, and union to Him the condition of entrance, and the manifold workings of His providence and His grace the instruments of training, and heaven the home when school time is over--that we should become new men in Christ Jesus.

This great practical issue is set forth here under three aspects--one negative, two positive. The negative process is single and simple--put off the old man.' The positive is double--a spiritual renewal' effected in our spirits, in the deep centre of our personal being, by that Divine Spirit who, dwelling in us, is the spirit of our minds'; and then, consequent upon that inward renewal, a renovation of life and character, which is described as being the putting on,' as if it were a garment, of the new man,' created by a divine act, and consisting in moral and spiritual likeness to God. It is not necessary to deal, except incidentally, with the two former, but I desire to consider the last of these--the putting on of the new man--a little more closely, and to try to bring out the wealth and depth of the Apostle's words in this wonderful text.

The ideas contained seem to me in brief to be these--the great purpose of the Gospel is our moral renewal; that moral renewal is a creation after God's image; that new creation has to be put on or appropriated by us; the great means of appropriating it is contact with God's truth. Let us consider these points in order.

I. The Great Purpose Of The Gospel Is Our Moral Renewal; The New Man, Created In Righteousness And Holiness.'

Now, of course, there are other ways of stating the end of the Gospel. This is by no means an exhaustive setting forth of its purpose. We may say that Christ has come in order that men may know God. We may say that He comes in order that the Divine Love, which ever delights to communicate, may bestow itself, and may conceive of the whole majestic series of acts of self-revelation from the beginning as being--if I may so say--for the gratification of that impulse to impart itself, which is the characteristic of love in God and man. We may say that the purpose of the whole is the deliverance of men from the burden and guilt of sin. But whether we speak of the end of the Gospel as the glory of God, or the blessedness of man, or as here, as being the moral perfection of the individual or of the race, they are all but various phrases of the one complete truth. The Gospel is the consequence and the manifestation of the love of God, which delights to be known and possessed by loving souls, and being known, changes them into its own likeness, which to know is to be happy, which to resemble is to be pure.

The first thing that strikes me about this representation of our text is the profound sense of human sinfulness which underlies it.

The language is utterly unmeaning--or at all events grossly exaggerated--unless all have sinned, and the nature which belongs to men universally, apart from the transforming power of Christ's Spirit, be corrupt and evil. And that it is so is the constant view of Scripture. The Bible notion of what men need in order to be pure and good is very different from the superficial notions of worldly moralists and philanthropists. We hear a great deal about culture,' as if all that were needed were the training and strengthening of the nature, as if what was mainly needed was the development of the understanding. We hear about reformation' from some who look rather deeper than the superficial apostles of culture. And how singularly the very word proclaims the insufficiency of the remedy which it suggests! Re-formation' affects form and not substance. It puts the old materials into a new shape. Exactly so, and much good may be expected from that! They are the old materials still, and it matters comparatively little how they are arranged. It is not re-formation, but renovation, or, to go deeper still, regeneration, that the world needs; not new forms, but a new life; not the culture and development of what it has in itself, but extirpation of the old by the infusion of something new and pure that has no taint of corruption, nor any contact with evil. Verily, I say unto you, ye must be born again.'

All slighter notions of the need and more superficial diagnoses of the disease lead to a treatment with palliatives which never touch the true seat of the mischief. The poison flowers may be plucked, but the roots live on. It is useless to build dykes to keep out the wild waters. Somewhere or other they will find a way through. The only real cure is that which only the Creating hand can effect, who, by slow operation of some inward agency, can raise the level of the low lands, and lift them above the threatening waves. What is needed is a radical transformation, going down to the very roots of the being; and that necessity is clearly implied in the language of this text, which declares that a nature possessing righteousness and holiness is a new man' to be put on' as from without, not to be evolved as from within.

It is to be further noticed what the Apostle specifies as the elements, or characteristics of this new nature--righteousness and holiness.

The proclamation of a new nature in Christ Jesus, great and precious truth as it is, has often been connected with teaching which has been mystical in the bad sense of that word, and has been made the stalking horse of practical immorality. But here we have it distinctly defined in what that new nature consists. There is no vague mystery about it, no tampering with the idea of personality. The people who put on the new man are the same people after as before. The newness consists in moral and spiritual characteristics. And these are all summed up in the two--righteousness and holiness. To which is added in the substantially parallel passage in Colossians, Renewed in knowledge after the image of Him that created Him,' where, I suppose, we must regard the knowledge' as meaning that personal knowledge and acquaintance which has its condition in love, and is the foundation of the more purely moral qualities of which our text speaks.

Is there, then, any distinction between these two? I think there is very obviously so. Righteousness' is, I suppose, to be understood here in its narrower meaning of observance of what is right, the squaring of conduct according to a solemn sovereign law of duty. Substantially it is equivalent to the somewhat heathenish word morality,' and refers human conduct and character to a law or standard. What, then, is holiness'? It is the same general conduct and character, considered, however, under another aspect, and in another relation. It involves the reference of life and self to God, consecration to, and service of Him. It is not a mere equivalent of purity, but distinctly carries the higher reference. The obedience now is not to a law but to a Lord. The perfection now does not consist in conformity to an ideal standard, but in likeness and devotion to God. That which I ought to do is that which my Father in heaven wills. Or, if the one word may roughly represent the more secular word morality,' the other may roughly represent the less devout phrase, practical religion.'

These are new,' as actually realised in human nature. Paul thinks that we shall not possess them except as a consequence of renovation. But they are not new' in the sense that the contents of Christian morality are different from the contents of the law written on men's hearts. The Gospel proclaims and produces no fantastic ethics of its own. The actions which it stamps in its mint are those which pass current in all lands--not a provincial coinage, but recognised as true in ring, and of full weight everywhere. Do not fancy that Christian righteousness is different from ordinary goodness,' except as being broader and deeper, more thorough-going, more imperative. Divergences there are, for our law is more than a republication of the law written on men's hearts. Though the one agrees with the other, yet the area which they cover is not the same. The precepts of the one, like some rock-hewn inscriptions by forgotten kings, are weathered and indistinct, often illegible, often misread, often neglected. The other is written in living characters in a perfect life. It includes all that the former attempts to enjoin, and much more besides. It alters the perspective, so to speak, of heathen morals, and brings into prominence graces overlooked or despised by them. It breathes a deeper meaning and a tenderer beauty into the words which express human conceptions of virtue, but it does take up these into itself. And instead of setting up a righteousness' which is peculiar to itself, and has nothing to do with the world's morality, Christianity says, as Christ has taught us, Except your righteousness exceed the righteousness of the scribes and Pharisees, ye shall not enter into the kingdom of God.' The same apostle who here declares that actual righteousness and holiness are new things on the earth, allows full force to whatsoever weight may be in the heathen notion of virtue,' and adopts the words and ideas which he found ready made to his hands, in that notion--as fitly describing the Christian graces which he enjoined. Grecian moralists supplied him with the names true, honest, just, and pure. His righteousness' accepted these as included within its scope. And we have to remember that we are not invested with that new nature, unless we are living in the exercise of these common and familiar graces which the consciences and hearts of all the world recognise for lovely' and of good report,' hail as virtue,' and crown with praise.'

So, then, let me pause here for a moment to urge you to take these thoughts as a very sharp and salutary test. You call yourselves Christian people. The purpose of your Christianity is your growth and perfecting in simple purity, and devotion to, and dependence on, our loving Father. Our religion is nothing unless it leads to these. Otherwise it is like a plant that never seeds, but may bear some feeble blossoms that drop shrunken to the ground before they mature. To very many of us the old solemn remonstrance should come with awakening force--Ye did run well, what did hinder you?' You have apprehended Christ as the revealer and bringer of the great mercy of God, and have so been led in some measure to put your confidence in Him for your salvation and deliverance. But have you apprehended Him as the mould into which your life is to be poured, that life having been made fluent and plastic by the warmth of His love? You have apprehended Him as your refuge; have you apprehended Him as your inward sanctity? You have gone to Him as the source of salvation from the guilt and penalties of sin; have you gone to Him, and are you daily growing in the conscious possession of Him, as the means of salvation from the corruption and evil of sin? He comes to make us good. What has He made you? Anything different from what you were twenty years ago? Then, if not, and in so far as you are unchanged and unbettered, the Gospel is a failure for you, and you are untrue to it. The great purpose of all the work of Christ--Ills life, His sorrows, His passion, His resurrection, His glory, His continuous operation by the Spirit and the word--is to make new men who shall be just and devout, righteous and holy.

II. A Second Principle Contained In These Words, Is That This Moral Renewal Is A Creation In The Image Of God.

The new man is created after the image of God'--that is, of course, according to or in the likeness of God. There is evident reference here to the account of man's creation in Genesis, and the idea is involved that this new man is the restoration and completion of that earlier likeness, which, in some sense, has faded out of the features and form of our sinful souls. It is to be remembered, however, that there is an image of God inseparable from human nature, and not effaceable by any obscuring or disturbance caused by sin. Man's likeness to God consists in his being a person, possessed of a will and self-consciousness, and that mysterious gift of personality abides whatever perishes. But beyond that natural image of God, as we may call it, there is something else which fades wholly with the first breath of evil, like the reflexion of the sky on some windless sea. The natural likeness remains, and without it no comparison would be possible. We should not think of saying that a stone or an eagle were unlike God. But while the personal being makes comparison fitting, what makes the true contrast? In what respect is man unlike God? In moral antagonism. What is the true likeness? Moral harmony. What separates men from their Father in heaven? Is it that His years are throughout all generations,' and my days are as an handbreadth ? Is it that His power is infinite, and mine all thwarted by other might and ever tending to weakness and extinction? Is it that His wisdom, sunlike, waxes not nor wanes, and there is nothing hid from its beams, while my knowledge, like the lesser light, shines by reflected radiance, serves but to make the night visible, and is crescent and decaying, changeful and wandering? No. All such distinctions based upon what people call the sovereign attributes of God--the distinctions of creator and created, infinite and finite, omnipotent and weak, eternal and transient --make no real gulf between God and man. If we have only to say, As the heavens are higher than the earth, so are' His ways higher than' our ways,' that difference is not unlikeness, and establishes no separation; for low and flat though the dull earth be, does not heaven bend down round it, and send rain and sun, dew and blessing? But it is because your ways are not as my ways '--because there is actual opposition, because the directions are different--that there is unlikeness. The image of God lies not only in that personality which the' Father of Lies' too possesses, but in righteousness and holiness.'

But besides this reference to the original creation of man, there is another reason for the representation of the new nature as being a work of divine creative power. It is in order to give the most emphatic expression possible to the truth that we do not make our righteousness for ourselves, but receive it as from Him. The new man is not our work, it is God's creation. As at the beginning, the first human life is represented as not originated in the line of natural cause and effect, but as a new and supernatural commencement, so in every Christian soul the life which is derived from God, and will unfold itself in His likeness, comes from His own breath inbreathed into the nostrils. It too is out of the line of natural causes. It too is a direct gift from God. It too is a true supernatural being--a real and new creation.

May I venture a step further? The new man' is spoken of here as if it had existence ere we put it on.' I do not press that, as if it necessarily involved the idea which I am going to suggest, for the peculiar form of expression is probably only due to the exigencies of the metaphor. Still it may not be altogether foreign to the whole scope of the passage, if I remind you that the new man, the true likeness of God, has, indeed, a real existence apart from our assumption of it. Of course, the righteousness and holiness which make that new nature in me have no being till they become mine. But we believe that the righteousness and holiness which we make ours come from another, who bestows them on us. The new man' is not a mere ideal, but has a historical and a present existence. The ideal has lived and lives, is a human person, even Jesus Christ the express image of the Father, who is the beginning of the new creation, who of God is made unto us wisdom and righteousness. That fair vision of a humanity detached from all consequences of sin, renewed in perfect beauty, stainless and Godlike, is no unsubstantial dream, but a simple fact. He ever liveth. His word to us is, I counsel thee to buy of me--white raiment.' And a full parallel to the words of our text, which bid us put on the new man, created after God in righteousness and holiness,' is found in the other words of the same Apostle--Let us cast off the works of darkness, and let us put on the armour of light. Put ye on the Lord Jesus Christ.'

In accordance with this,

III. It Is Further To Be Noticed That This New Creation Has To Be Put On And Appropriated By Us.

The same idea which, as I have already remarked, is conveyed by the image of a new creation, is reiterated in this metaphor of putting on the new nature, as if it were a garment. Our task is not to weave it, but to wear it. It is made and ready.

And that process of assumption or putting on has two parts. We are clothed upon with Christ in a double way, or rather in a double sense. We are found in Him not having our own righteousness,' but invested with His for our pardon and acceptance. We are clothed with His righteousness for our purifying and sanctifying.

Both are the conditions of our being like God. Both are the gifts of God. The one, however, is an act; the other a process. Both are received. The one is received on condition of simple faith; the other is received by the medium of faithful effort. Both are included in the wide conception of salvation, but the law for the one is Not by works of righteousness which we have done, but by His mercy He saved us'; and the law for the other is--Work out your own salvation with fear and trembling.' Both come from Christ, but for the one we have the invitation, Buy of Me white raiment that thou mayest be clothed'; and for the other we have the command, Put on the Lord Jesus Christ, and make not provision for the flesh.' There is the assumption of His righteousness which makes a man a Christian, and has for its condition simple faith. There is the assumption of His righteousness sanctifying and transforming us which follows in a Christian course, as its indispensable accompaniment and characteristic, and that is realised by daily and continuous effort.

And one word about the manner, the effort as set forth here; twofold, as I have already pointed out--a negative and positive. We are not concerned here with the relations of these amongst themselves, but I may remark that there is no growth in holiness possible without the constant accompanying process of excision and crucifixion of the old. If you want to grow purer and liker Christ, you must slay yourselves. You cannot gird on righteousness' above the old self, as some beggar might buckle to himself royal velvet with its ermine over his filthy tatters. There must be a putting off in order to and accompanying the putting on. Strip yourselves of yourselves, and then you shall not be found naked,' but clothed with the garments of salvation, as the bride with the robe which is the token of the bridegroom's love, and the pledge of her espousals to him.

And let nobody wonder that the Apostle here commands us, as by our own efforts, to put on and make ours what is in many other places of Scripture treated as God's gift. These earnest exhortations are perfectly consistent with the belief that all comes from God. Our faithful adherence to our Lord and Master, our honest efforts in His strength to secure more and more of His likeness, determine the extent to which we shall possess that likeness. The new nature is God's gift, and it is given to us according to His own fulness indeed, but also according to the measure of our faith. Blessed be His name! we have nothing to do but to accept His gift. The garment with which He clothes our nakedness and hides our filth is woven in no earthly looms. As with the first sinful pair, so with all their children since, the Lord God made them' the covering which they cannot make for themselves. But we have to accept it, and we have by daily toil, all our lives long, to gather it more and more closely around us, to wrap ourselves more and more completely in its ample folds. We have by effort and longing, by self-abnegation and aspiration, by prayer and work, by communion and service, to increase our possession of that likeness to God which lives in Jesus Christ, and from Him is stamped ever more and more deeply on the heart. For the strengthening of our confidence and our gratitude, we have to remember with lowly trust that it is true of us, If any man be in Christ he is a new creature.' For the quickening of our energy and faithful efforts we have to give heed to the command, and fulfil it in ourselves--Be ye renewed in the Spirit of your minds, and put on the new man.'

IV. And, Finally, The Text Contains The Principle That The Means Of Appropriating This New Nature Is Contact With The Truth.

If you will look at the margins of some Bibles you will see that our translators have placed there a rendering, which, as is not unfrequently the case, is decidedly better than that adopted by them in the text. Instead of true holiness,' the literal rendering is' holiness of truth '--and the Apostle's purpose in the expression is not to particularise the quality, but the origin of the holiness.' It is of truth,' that is, produced by the holiness which flows from the truth as it is in Jesus, of which he has been speaking a moment before.

And we come, therefore, to this practical conclusion, that whilst the agent of renovation is the Divine Spirit, and the condition of renovation is our cleaving to Christ, the medium of renovation and the weapon which transforming grace employs is the word of the truth of the Gospel,' whereby we are sanctified. There we get the law, and there we get the motive and the impulse. There we get the encouragement and the hope. In it, in the grand simple message--God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them,' lie the germs of all moral progress. And in proportion as we believe that --not with the cold belief of our understandings, but with the loving affiance of our hearts and our whole spiritual being--in proportion as we believe that, in that proportion shall we grow in knowledge,' shall we grow in righteousness,' in the image of Him that created us.' The Gospel is the great means of this change, because it is the great means by which He who works the change comes near to our understandings and our hearts.

So let us learn how impossible are righteousness and holiness, morality and religion in men, unless they flow from this source. It is the truth that sanctifies. It is the Spirit who wields that truth who sanctifies. It is Christ who sends the Spirit who sanctifies. But, brethren, beyond the range of this light is only darkness, and that nature which is not cleansed by His priestly hand laid upon it remains leprous, and he who is clothed with any other garment than His righteousness will find the covering narrower than that he can wrap himself in it.' And let us learn, on the other hand, the incompleteness and monstrosity of a professed belief in the truth' which does not produce this righteousness and holiness. It may be real--God forbid that we should step into His place and assume His office of discerning the thoughts of the heart, and the genuineness of Christian professions! But, at any rate, it is no exaggeration nor presumption to say that a professed faith which is not making us daily better, gentler, simpler, purer, more truthful, more tender, more brave, more self-oblivious, more loving, more strong--more like Christ--is wofully deficient either in reality or in power--is, if genuine, ready to perish--if lit at all, smouldering to extinction. Christian men and women! is the truth' moulding you into Christ's likeness? If not, see to it whether it be the truth which you are holding, and whether you are holding the truth or have unconsciously let it slip from a grasp numbed by the freezing coldness of the world.

And for us all, let us see that we lay to heart the large truths of this text, and give them that personal bearing without which they are of no avail. I need renovation in my inmost nature. Nothing can renew my soul but the power of Christ, who is my life. I am naked and foul. Nothing can cleanse and clothe me but He. The blessed truth which reveals Him calls for my individual faith. And if I put my confidence in that Lord, He will dwell in my inmost spirit, and so sway my affections and mould my will that I shall be transformed unto His perfect likeness. He begins with each one of us by bringing the best robe to cast over the rags of the returning prodigal. He ends not with any who trust Him, until they stand amid the hosts of the heavens who follow Him, clothed with fine linen clean and white, which is the righteousness of His Holy ones.

MHCC: Eph 4:1-6

Nothing is pressed more earnestly in the Scriptures, than to walk as becomes those called to Christ's kingdom and glory. By lowliness, understand humility, which is opposed to pride. By meekness, that excellent disposition of soul, which makes men unwilling to provoke, and not easily to be provoked or offended. We find much in ourselves for which we can hardly forgive ourselves; therefore we must not be surprised if we find in others that which we think it hard to forgive. There is one Christ in whom all believers hope, and one heaven they are all hoping for; therefore they should be of one heart. They had all one faith, as to its object, Author, nature, and power. They all believed the same as to the great truths of religion; they had all been admitted into the church by one baptism, with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the sign of regeneration. In all believers God the Father dwells, as in his holy temple, by his Spirit and special grace.

MHCC: Eph 4:7-16

Unto every believer is given some gift of grace, for their mutual help. All is given as seems best to Christ to bestow upon every one. He received for them, that he might give to them, a large measure of gifts and graces; particularly the gift of the Holy Ghost. Not a mere head knowledge, or bare acknowledging Christ to be the Son of God, but such as brings trust and obedience. There is a fulness in Christ, and a measure of that fulness given in the counsel of God to every believer; but we never come to the perfect measure till we come to heaven. God's children are growing, as long as they are in this world; and the Christian's growth tends to the glory of Christ. The more a man finds himself drawn out to improve in his station, and according to his measure, all that he has received, to the spiritual good of others, he may the more certainly believe that he has the grace of sincere love and charity rooted in his heart.

MHCC: Eph 4:17-24

The apostle charged the Ephesians in the name and by the authority of the Lord Jesus, that having professed the gospel, they should not be as the unconverted Gentiles, who walked in vain fancies and carnal affections. Do not men, on every side, walk in the vanity of their minds? Must not we then urge the distinction between real and nominal Christians? They were void of all saving knowledge; they sat in darkness, and loved it rather than light. They had a dislike and hatred to a life of holiness, which is not only the way of life God requires and approves, and by which we live to him, but which has some likeness to God himself in his purity, righteousness, truth, and goodness. The truth of Christ appears in its beauty and power, when it appears as in Jesus. The corrupt nature is called a man; like the human body, it is of divers parts, supporting and strengthening one another. Sinful desires are deceitful lusts; they promise men happiness, but render them more miserable; and bring them to destruction, if not subdued and mortified. These therefore must be put off, as an old garment, a filthy garment; they must be subdued and mortified. But it is not enough to shake off corrupt principles; we must have gracious ones. By the new man, is meant the new nature, the new creature, directed by a new principle, even regenerating grace, enabling a man to lead a new life of righteousness and holiness. This is created, or brought forth by God's almighty power.

MHCC: Eph 4:25-28

Notice the particulars wherewith we should adorn our Christian profession. Take heed of every thing contrary to truth. No longer flatter or deceive others. God's people are children who will not lie, who dare not lie, who hate and abhor lying. Take heed of anger and ungoverned passions. If there is just occasion to express displeasure at what is wrong, and to reprove, see that it be without sin. We give place to the devil, when the first motions of sin are not grievous to our souls; when we consent to them; and when we repeat an evil deed. This teaches that as sin, if yielded unto, lets in the devil upon us, we are to resist it, keeping from all appearance of evil. Idleness makes thieves. Those who will not work, expose themselves to temptations to steal. Men ought to be industrious, that they may do some good, and that they may be kept from temptation. They must labour, not only that they may live honestly, but that they may have to give to the wants of others. What then must we think of those called Christians, who grow rich by fraud, oppression, and deceitful practices! Alms, to be accepted of God, must not be gained by unrighteousness and robbery, but by honesty and industry. God hates robbery for burnt-offerings.

Matthew Henry: Eph 4:1

This is a general exhortation to walk as becomes our Christian profession. Paul was now a prisoner at Rome; and he was the prisoner of the Lord, or in the Lord, which signifies as much as for the Lord. See of this, Eph 3:1. He mentions this once and again, to show that he was not ashamed of his bonds, well knowing that he suffered not as an evil doer: and likewise to recommend what he wrote to them with the greater tenderness and with some special advantage. It was a doctrine he thought worth suffering for, and therefore surely they should think it worthy their serious regards and their dutiful observance. We have here the petition of a poor prisoner, one of Christ's prisoners: " I therefore, the prisoner of the Lord, beseech you, "etc. Considering what God has done for you, and to what a state and condition he has called you, as has been discoursed before, I now come with an earnest request to you (not to send me relief, nor to use your interest for the obtaining of my liberty, the first thing which poor prisoners are wont to solicit from their friends, but) that you would approve yourselves good Christians, and live up to your profession and calling; That you walk worthily, agreeably, suitably, and congruously to those happy circumstances into which the grace of God has brought you, whom he has converted from heathenism to Christianity. Observe, Christians ought to accommodate themselves to the gospel by which they are called, and to the glory to which they are called; both are their vocation. We are called Christians; we must answer that name, and live like Christians. We are called to God's kingdom and glory; that kingdom and glory therefore we must mind, and walk as becomes the heirs of them.

Matthew Henry: Eph 4:2-16

Here the apostle proceeds to more particular exhortations. Two he enlarges upon in this chapter: - To unity an love, purity and holiness, which Christians should very much study. We do not walk worthy of the vocation wherewith we are called if we be not faithful friends to all Christians, and sworn enemies to all sin.

This section contains the exhortation to mutual love, unity, and concord, with the proper means and motives to promote them. Nothing is pressed upon us more earnestly in the scriptures than this. Love is the law of Christ's kingdom, the lesson of his school, the livery of his family. Observe,

I. The means of unity: Lowliness and meekness, long-suffering, and forbearing one another in love, Eph 4:2. By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness. Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these. The best Christians have need to bear one with another, and to make the best one of another, to provoke one another's graces and not their passions. We find much in ourselves which it is hard to forgive ourselves; and therefore we must not think it much if we find that in others which we think hard to forgive them, and yet we must forgive them as we forgive ourselves. Now without these things unity cannot be preserved. The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity. Pride and passion break the peace, and make all the mischief. Humility and meekness restore the peace, and keep it. Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.

II. The nature of that unity which the apostle prescribes: it is the unity of the Spirit, Eph 4:3. The seat of Christian unity is in the heart or spirit: it does not lie in one set of thoughts, nor in one form and mode of worship, but in one heart and one soul. This unity of heart and affection may be said to be of the Spirit of God; it is wrought by him, and is one of the fruits of the Spirit. This we should endeavour to keep. Endeavouring is a gospel word. We must do our utmost. If others will quarrel with us, we must take all possible care not to quarrel with them. If others will despise and hate us, we must not despise and hate them. In the bond of peace. Peace is a bond, as it unites persons, and makes them live friendly one with another. A peaceable disposition and conduct bind Christians together, whereas discord and quarrelling disband and disunite their hearts and affections. Many slender twigs, bound together, become strong. The bond of peace is the strength of society. Not that it can be imagined that all good people, and all the members of societies, should be in every thing just of the same length, and the same sentiments, and the same judgment: buy the bond of peace unites them all together, with a non obstante to these. As in a bundle of rods, they may be of different lengths and different strength; but, when they are tied together by one bond, they are stronger than any, even than the thickest and strongest was of itself.

III. The motives proper to promote this Christian unity and concord. The apostle urges several, to persuade us thereto.

1. Consider how many unities there are that are the joy and glory of our Christian profession. There should be one heart; for there is one body, and one spirit, Eph 4:4. Two hearts in one body would be monstrous. If there be but one body, all that belong to that body should have one heart. The Catholic church is one mystical body of Christ, and all good Christians make up but one body, incorporated by one charter, that of the gospel, animated by one Spirit, the same Holy Spirit who by his gifts and graces quickens, enlivens, and governs that body. If we belong to Christ, we are all actuated by one and the same Spirit, and therefore should be one. Even as you are called in one hope of your calling. Hope is here put for its object, the thing hoped for, the heavenly inheritance, to the hope of which we are called. All Christians are called to the same hope of eternal life. There is one Christ that they all hope in, and one heaven that they are all hoping for; and therefore they should be of one heart. One Lord (Eph 4:5), that is, Christ, the head of the church, to whom, by God's appointment, all Christians are immediately subject. One faith, that is, the gospel, containing the doctrine of the Christian faith: or, it is the same grace of faith (faith in Christ) whereby all Christians are saved. One baptism, by which we profess our faith, being baptized in the name of the Father, Son, and Holy Ghost; and so the same sacramental covenant, whereby we engage ourselves to the Lord Christ. One God and Father of all, Eph 4:6. One God, who owns all the true members of the church for his children; for he is the Father of all such by special relation, as he is the Father of all men by creation: and he is above all, by his essence, and with respect to the glorious perfections of his nature, and as he has dominion over all creatures and especially over his church, and through all, by his providence upholding and governing them: and in you all, in all believers, in whom he dwells as in his holy temple, by his Spirit and special grace. If then there be so many ones, it is a pity but there should be one more - one heart, or one soul.

2. Consider the variety of gifts that Christ has bestowed among Christians: But unto every one of us is given grace according to the measure of the gift of Christ. Though the members of Christ's church agree in so many things, yet there are some things wherein they differ: but this should breed no difference of affection among them, since they are all derived from the same bountiful author and designed for the same great ends. Unto every one of us Christians is given grace, some gift of grace, in some kind or degree or other, for the mutual help of one another. Unto every one of us ministers is given grace; to some a greater measure of gifts, to others a less measure. The different gifts of Christ's ministers proved a great occasion of contention among the first Christians: one was for Paul, and another for Apollos. The apostle shows that they had no reason to quarrel about them, but all the reason in the world to agree in the joint use of them, for common edification; because all was given according to the measure of the gift of Christ, in such a measure as seemed best to Christ to bestow upon every one. Observe, All the ministers, and all the members of Christ, owe all the gifts and graces that they are possessed of to him; and this is a good reason why we should love one another, because to every one of us is given grace. All to whom Christ has given grace, and on whom he has bestowed his gifts (though they are of different sizes, different names, and different sentiments, yet), ought to love one another. The apostle takes this occasion to specify some of the gifts which Christ bestowed. And that they were bestowed by Christ he makes appear by those words of David wherein he foretold this concerning him (Psa 68:18), Wherefore he saith (Eph 4:8), that is, the Psalmist saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. David prophesied of the ascension of Christ; and the apostle descants upon it here, and in the three following verses. When he ascended up on high. We may understand the apostle both of the place into which he ascended in his human nature, that is, the highest heavens, and particularly of the state to which he was advanced, he being then highly exalted, and eminently glorified, by his Father. Let us set ourselves to think of the ascension of Jesus Christ: that our blessed Redeemer, having risen from the dead, in gone to heaven, where he sits at the right hand of the Majesty on high, which completed the proof of his being the Son of God. As great conquerors, when they rode in their triumphal chariots, used to be attended with the most illustrious of their captives led in chains, and were wont to scatter their largesses and bounty among the soldiers and other spectators of their triumphs, so Christ, when he ascended into heaven, as a triumphant conqueror, led captivity captive. It is a phrase used in the Old Testament to signify a conquest over enemies, especially over such as formerly had led others captive; see Jdg 5:12. Captivity is here put for captives, and signifies all our spiritual enemies, who brought us into captivity before. He conquered those who had conquered us; such as sin, the devil, and death. Indeed, he triumphed over these on the cross; but the triumph was completed at his ascension, when he became Lord over all, and had the keys of death and hades put into his hands. And he gave gifts unto men: in the psalm it is, He received gifts for men. He received for them, that he might give to them, a large measure of gifts and graces; particularly, he enriched his disciples with the gift of the Holy Ghost. The apostle, thus speaking of the ascension of Christ, takes notice that he descended first, Eph 4:9. As much as if he had said, "When David speaks of Christ's ascension, he intimates the knowledge he had of Christ's humiliation on earth; for, when it is said that he ascended, this implies that he first descended: for what is it but a proof or demonstration of his having done so?" Into the lower parts of the earth; this may refer either to his incarnation, according to that of David, Psa 139:15, My substance was not hidden from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth; or, to his burial, according to that of Psa 63:9, Those that seek my soul to destroy it shall go into the lower parts of the earth. He calls his death (say some of the fathers) his descent into the lower parts of the earth. He descended to the earth in his incarnation. He descended into the earth in his burial. As Jonas was three days and three nights in the whale's belly, so was the Son of man in the heart of the earth. He that descended is the same also that ascended up far above all heavens (Eph 4:10), far above the airy and starry (which are the visible) heavens, into the heaven of heavens; that he might fill all things, all the members of his church, with gifts and graces suitable to their several conditions and stations. Observe, Our Lord humbled himself first, and then he was exalted. He descended first, and then ascended. The apostle next tells us what were Christ's gifts at his ascension: He gave some apostles, etc., Eph 4:11. Indeed he sent forth some of these before his ascension, Mat 10:1-5. But one was then added, Act 1:26. And all of them were more solemnly installed, and publicly confirmed, in their office, by his visibly pouring forth the Holy Ghost in an extraordinary manner and measure upon them. Note, The great gift that Christ gave to the church at his ascension was that of the ministry of peace and reconciliation. The gift of the ministry is the fruit of Christ's ascension. And ministers have their various gifts, which are all given them by the Lord Jesus. The officers which Christ gave to his church were of two sorts - extraordinary ones advanced to a higher office in the church: such were apostles, prophets, and evangelists. The apostles were chief. These Christ immediately called, furnished them with extraordinary gifts and the power of working miracles, and with infallibility in delivering his truth; and, they having been the witnesses of his miracles and doctrine, he sent them forth to spread the gospel and to plant and govern churches. The prophets seem to have been such as expounded the writings of the Old Testament, and foretold things to come. The evangelists were ordained persons (2Ti 1:6), whom the apostles took for their companions in travel (Gal 2:1), and sent them out to settle and establish such churches as the apostles themselves had planted (Act 19:22), and, not being fixed to any particular place, they were to continue till recalled, 2Ti 4:9. And then there are ordinary ministers, employed in a lower and narrower sphere; as pastors and teachers. Some take these two names to signify one office, implying the duties of ruling and teaching belonging to it. Others think they design two distinct offices, both ordinary, and of standing use in the church; and then pastors are such as are fixed at the head of particular churches, with design to guide, instruct, and feed them in the manner appointed by Christ; and they are frequently called bishops and elders: and the teachers were those whose work it was also to preach the gospel and to instruct the people by way of exhortation. We see here that it is Christ's prerogative to appoint what officers and offices he pleases in his church. And how rich is the church, that had at first such a variety of officers and has still such a variety of gifts! How kind is Christ to his church! How careful of it and of its edification! When he ascended, he procured the gift of the Holy Ghost; and the gifts of the Holy Ghost are various: some have greater, others have less measures; but all for the good of the body, which brings us to the third argument,

3. Which is taken from Christ's great end and design in giving gifts unto men. The gifts of Christ were intended for the good of his church, and in order to advance his kingdom and interest among men. All these being designed for one common end is a good reason why all Christians should agree in brotherly love, and not envy one another's gifts. All are for the perfecting of the saints (Eph 4:12); that is, according to the import of the original, to bring into an orderly spiritual state and frame those who had been as it were dislocated and disjointed by sin, and then to strengthen, confirm, and advance them therein, that so each, in his proper place and function, might contribute to the good of the whole. - For the work of the ministry, or for the work of dispensation; that is, that they might dispense the doctrines of the gospel, and successfully discharge the several parts of their ministerial function. - For the edifying of the body of Christ; that is, to build up the church, which is Christ's mystical body, by an increase of their graces, and an addition of new members. All are designed to prepare us for heaven: Till we all come, etc., Eph 4:13. The gifts and offices (some of them) which have been spoken of are to continue in the church till the saints be perfected, which will not be till they all come in the unity of the faith (till all true believers meet together, by means of the same precious faith) and of the knowledge of the Son of God, by which we are to understand, not a bare speculative knowledge, or the acknowledging of Christ to be the Son of God and the great Mediator, but such as is attended with appropriation and affection, with all due honour, trust, and obedience. - Unto a perfect man, to our full growth of gifts and graces, free from those childish infirmities that we are subject to in the present world. - Unto the measure of the stature of the fulness of Christ, so as to be Christians of a full maturity and ripeness in all the graces derived from Christ's fulness: or, according to the measure of that stature which is to make up the fulness of Christ, which is to complete his mystical body. Now we shall never come to the perfect man, till we come to the perfect world. There is a fulness in Christ, and a fulness to be derived from him; and a certain stature of that fulness, and a measure of that stature, are assigned in the counsel of God to every believer, and we never come to that measure till we come to heaven. God's children, as long as they are in this world, are growing. Dr Lightfoot understands the apostle as speaking here of Jews and Gentiles knit in the unity of the faith and of the knowledge of the Son of God, so making a perfect man, and the measure of the stature of the fulness of Christ. The apostle further shows, in the following verses, what was God's design in his sacred institutions, and what effect they ought to have upon us. As, (1.) That we henceforth be no more children, etc. (Eph 4:14); that is, that we may be no longer children in knowledge, weak in the faith, and inconstant in our judgments, easily yielding to every temptation, readily complying with every one's humour, and being at every one's back. Children are easily imposed upon. We must take care of this, and of being tossed to and fro, like ships without ballast, and carried about, like clouds in the air, with such doctrines as have no truth nor solidity in them, but nevertheless spread themselves far and wide, and are therefore compared to wind. By the sleight of men; this is a metaphor taken from gamesters, and signifies the mischievous subtlety of seducers: and cunning craftiness, by which is meant their skilfulness in finding ways to seduce and deceive; for it follows, whereby they lie in wait to deceive, as in an ambush, in order to circumvent the weak, and draw them from the truth. Note, Those must be very wicked and ungodly men who set themselves to seduce and deceive others into false doctrines and errors. The apostle describes them here as base men, using a great deal of devilish art and cunning, in order thereunto. The best method we can take to fortify ourselves against such is to study the sacred oracles, and to pray for the illumination and grace of the Spirit of Christ, that we may know the truth as it is in Jesus, and be established in it. (2.) That we should speak the truth in love (Eph 4:15), or follow the truth in love, or be sincere in love to our fellow-christians. While we adhere to the doctrine of Christ, which is the truth, we should live in love one with another. Love is an excellent thing; but we must be careful to preserve truth together with it. Truth is an excellent thing; yet it is requisite that we speak it in love, and not in contention. These two should go together - truth and peace. (3.) That we should grow up into Christ in all things. Into Christ, so as to be more deeply rooted in him. In all things; in knowledge, love, faith, and all the parts of the new man. We should grow up towards maturity, which is opposed to being children. Those are improving Christians who grow up into Christ. The more we grow into an acquaintance with Christ, faith in him, love to him, dependence upon him, the more we shall flourish in every grace. He is the head; and we should thus grow, that we may thereby honour our head. The Christian's growth tends to the glory of Christ. (4.) We should be assisting and helpful one to another, as members of the same body, Eph 4:16. Here the apostle makes a comparison between the natural body and Christ's mystical body, that body of which Christ is the head: and he observes that as there must be communion and mutual communications of the members of the body among themselves, in order to their growth and improvement, so there must be mutual love and unity, together with the proper fruits of these, among Christians, in order to their spiritual improvement and growth in grace. From whom, says he (that is, from Christ their head, who conveys influence and nourishment to every particular member), the whole body of Christians, fitly joined together and compacted (being orderly and firmly united among themselves, every one in his proper place and station), by that which every joint supplies (by the assistance which every one of the parts, thus united, gives to the whole, or by the Spirit, faith, love, sacraments, etc., which, like the veins and arteries in the body, serve to unite Christians to Christ their head, and to one another as fellow-members), according to the effectual working in the measure of every part (that is, say some, according to the power which the Holy Ghost exerts to make God's appointed means effectual for this great end, in such a measure as Christ judges to be sufficient and proper for every member, according to its respective place and office in the body; or, as others, according to the power of Christ, who, as head, influences and enlivens every member; or, according to the effectual working of every member, in communicating to others of what it has received, nourishment is conveyed to all in their proportions, and according to the state and exigence of every part) makes increase of the body, such an increase as is convenient for the body. Observe, Particular Christians receive their gifts and graces from Christ for the sake and benefit of the whole body. Unto the edifying of itself in love. We may understand this two ways: - Either that all the members of the church may attain a greater measure of love to Christ and to one another; or that they are moved to act in the manner mentioned from love to Christ and to one another. Observe, Mutual love among Christians is a great friend to spiritual growth: it is in love that the body edifies itself; whereas a kingdom divided against itself cannot stand.

Matthew Henry: Eph 4:17-32

The apostle having gone through his exhortation to mutual love, unity, and concord, in the foregoing verses, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32. This is solemnly introduced: " This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him."Consider,

I. The more general exhortation to purity and holiness of heart and life.

1. It begins thus, " That you henceforth walk not as other Gentiles walk - that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations."Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here,

(1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, Eph 4:18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged fRom. and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, Eph 4:19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but,

(2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, Eph 4:20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity - the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (Eph 4:21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit."Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life."Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus."The truth of Christ then appears in its beauty and power, when it appears as in Jesus.

2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, etc., Eph 4:22-24. "This is a great part of the doctrine which has been taught you, and which you have learned."Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things: - (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. " Be renewed in the spirit of your mind (Eph 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, Eph 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.

II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (Eph 4:25): " Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying. "Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not, "Eph 4:26. This is borrowed from the Septuagint translation of Psa 4:4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger."If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily."Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, Eph 4:27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, etc. " Neither give place to the calumniator, or the false accuser"(so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers."3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, Eph 4:28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it."But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin - Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, Eph 4:29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, Eph 4:31, Eph 4:32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to.

In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, Eph 4:30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the previous verses it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.

Barclay: Eph 4:1-3

When a man enters into any society, he takes upon himself the obligation to live a certain kind of life; and if he fails in that obligation, he hinders the aims of his society and brings discredit on its name. Here Paul paints the picture of the kind of life that a man must live when he enters the fellowship of the Christian Church.

The first three verses shine like jewels. Here we have five of the great basic words of the Christian faith.

(i) First, and foremost, there is humility. The Greek is tapeinophrosune (5012), and this is actually a word which the Christian faith coined. In Greek there is no word for humility which has not some suggestion of meanness attaching to it. Later Basil was to describe it as "the gem casket of all the virtues"; but before Christianity humility was not counted as a virtue at all. The ancient world looked on humility as a thing to be despised.

The Greek had an adjective for humble, which is closely connected with this noun--the adjective tapeinos (5011). A word is always known by the company it keeps and this word keeps ignoble company. It is used in company with the Greek adjectives which mean slavish (andrapododes, doulikos, douloprepes), ignoble (agennes), of no repute (adoxos), cringing (chamaizelos, which is the adjective which describes a plant which trails along the ground). In the days before Jesus humility was looked on as a cowering, cringing, servile, ignoble quality; and yet Christianity sets it in the very forefront of the virtues. Whence then comes this Christian humility, and what does it involve?

(a) Christian humility comes from self-knowledge. Bernard said of it, "It is the virtue by which a man becomes conscious of his own unworthiness. in consequence of the truest knowledge of himself."

To face oneself is the most humiliating thing in the world. Most of us dramatize ourselves. Somewhere there is a story of a man who before he went to sleep at night dreamed his waking dreams. He would see himself as the hero of some thrilling rescue from the sea or from the flames; he would see himself as an orator holding a vast audience spell-bound; he would see himself walking to the wicket in a Test Match at Lord's and scoring a century; he would see himself in some international football match dazzling the crowd with his skill; always he was the centre of the picture. Most of us are essentially like that. And true humility comes when we face ourselves and see our weakness, our selfishness, our failure in work and in personal relationships and in achievement.

(b) Christian humility comes from setting life beside the life of Christ and in the light of the demands of God.

God is perfection and to satisfy perfection is impossible. So long as we compare ourselves with second bests, we may come out of the comparison well. It is when we compare ourselves with perfection that we see our failure. A girl may think herself a very fine pianist until she hears one of the world's outstanding performers. A man may think himself a good golfer until he sees one of the world's masters in action. A man may think himself something of a scholar until he picks up one of the books of the great old scholars of encylopaedic knowledge. A man may think himself a fine preacher until he listens to one of the princes of the pulpit.

Self-satisfaction depends on the standard with which we compare ourselves. If we compare ourselves with our neighbour, we may well emerge very satisfactorily from the comparison. But the Christian standard is Jesus Christ and the demands of God's perfection--and against that standard there is no room for pride.

© There is another way of putting this. R. C. Trench said that humility comes from the constant sense of our own creatureliness. We are in absolute dependence on God. As the hymn has it:

" 'Tis Thou preservest me from death

And dangers every hour;

I cannot draw another breath

Unless Thou give me power.

My health, my friends, and parents dear

To me by God are given;

I have not any blessing here

But what is sent from heaven."

We are creatures, and for the creature there can be nothing but humility in the presence of the creator.

Christian humility is based on the sight of self, the vision of Christ, and the realization of God.

Barclay: Eph 4:1-3

(ii) The second of the great Christian virtues is what the King James Version calls meekness and what we have translated gentleness. The Greek noun is praotes (4236), the adjective praus (4239), and these are beyond translation by any single English word. Praus has two main lines of meanings.

(a) Aristotle, the great Greek thinker and teacher, has much to say about praotes (4236). It was his custom to define every virtue as the mean between two extremes. On one side there was excess of some quality, on the other defect; and in between there was exactly its right proportion. Aristotle defines praotes (4236) as the mean between being too angry and never being angry at all. The man who is praus (4239) is the man who is always angry at the right time and never angry at the wrong time. To put that in another way, the man who is praus (4239) is the man who is kindled by indignation at the wrongs and the sufferings of others, but is never moved to anger by the wrongs and the insults he himself has to bear. So, then, the man who is (as in the King James Version), meek is the man who is always angry at the right time but never angry at the wrong time.

(b) There is another fact which will illumine the meaning of this word. Praus (4239) is the Greek for an animal which has been trained and domesticated until it is completely under control. Therefore the man who is praus (4239) is the man who has every instinct and every passion under perfect control. It would not be right to say that such a man is entirely self-controlled, for such self-control is beyond human power, but it would be right to say that such a man is God-controlled.

Here then is the second great characteristic of the true member of the Church. He is the man who is so God-controlled that he is always angry at the right time but never angry at the wrong time.

Barclay: Eph 4:1-3

(iii) The third great quality of the Christian is what the King James Version calls long-suffering. The Greek is makrothumia (3115). This word has two main directions of meaning.

(a) It describes the spirit which will never give in and which, because it endures to the end, will reap the reward. Its meaning can best be seen from the fact that a Jewish writer used it to describe what he called "the Roman persistency which would never make peace under defeat." In their great days the Romans were unconquerable; they might lose a battle, they might even lose a campaign, but they could not conceive of losing a war. In the greatest disaster it never occurred to them to admit defeat. Christian patience is the spirit which never admits defeat, which will not be broken by any misfortune or suffering, by any disappointment or discouragement, but which persists to the end.

(b) But makrothumia (3115) has an even more characteristic meaning than that. It is the characteristic Greek word for patience with men. Chrysostom defined it as the spirit which has the power to take revenge but never does so. Lightfoot defined it as the spirit which refuses to retaliate. To take a very imperfect analogy--it is often possible to see a puppy and a very large dog together. The puppy yaps at the big dog, worries him, bites him, and all the time the big dog, who could annihilate the puppy with one snap of his teeth, bears the puppy's impertinence with a forbearing dignity. Makrothumia (3115) is the spirit which bears insult and injury without bitterness and without complaint. It is the spirit which can suffer unpleasant people with graciousness and fools without irritation.

The thing which best of all gives its meaning is that the New Testament repeatedly uses it of God. Paul asks the impenitent sinner if he despises the patience of God (Rom 2:4). Paul speaks of the perfect patience of Jesus to him (1Ti 1:16). Peter speaks of God's patience waiting in the days of Noah (1Pe 3:20). He says that the forbearance of our Lord is our salvation (2Pe 3:15). If God had been a man, he would long since in sheer irritation have wiped the world out for its disobedience. The Christian must have the patience towards his fellow men which God has shown to him.

Barclay: Eph 4:1-3

(iv) The fourth great Christian quality is love. Christian love was something so new that the Christian writers had to invent a new word for it; or, at least, they had to employ a very unusual Greek word--agape (26).

In Greek there are four words for love. There is eros (compare 2037), which is the love between a man and a maid and which involves sexual passion. There is philia (5373) which is the warm affection which exists between those who are very near and very dear to each other. There is storge (compare 794) which is characteristically the word for family affection. And there is agape (26), which the King James Version translates sometimes love and sometimes charity.

The real meaning of agape (26) is unconquerable benevolence. If we regard a person with agape (26), it means that nothing that he can do will make us seek anything but his highest good. Though he injure us and insult us, we will never feel anything but kindness towards him. That quite clearly means that this Christian love is not an emotional thing. This agape (26) is a thing, not only of the emotions, but also of the will. It is the ability to retain unconquerable good will to the unlovely and the unlovable, towards those who do not love us, and even towards those whom we do not like. Agape (26) is that quality of mind and heart which compels a Christian never to feel any bitterness, never to feel any desire for revenge, but always to seek the highest good of every man no matter what he may be.

(v) These four great virtues of the Christian life--humility, gentleness, patience, love--issue in a fifth, peace. It is Paul's advice and urgent request that the people to whom he is writing should eagerly preserve "the sacred oneness" which should characterize the true Church.

Peace may be defined as right relationships between man and man. This oneness, this peace, these right relationships can be preserved only in one way. Every one of the four great Christian virtues depends on the obliteration of self. So long as self is at the centre of things, this oneness can never fully exist. In a society where self predominates, men cannot be other than a disintegrated collection of individualistic and warring units. But when self dies and Christ springs to life within our hearts. then comes the peace, the oneness, which is the great hall-mark of the true Church.

Barclay: Eph 4:4-6

Paul goes on to set down the basis on which Christian unity is founded.

(i) There is one body. Christ is the head and the Church is the body. No brain can work through a body which is split into fragments. Unless there is a coordinated oneness in the body, the designs of the head are frustrated. The oneness of the Church is essential for the work of Christ. That does not need to be a mechanical oneness of administration and of human organization; but it does need to be a oneness founded on a common love of Christ and of every part for the other.

(ii) There is one Spirit. The word pneuma (4151) in Greek means both spirit and breath; it is in fact the usual word for breath. Unless the breath be in the body, the body is dead; and the vitalizing breath of the body of the Church is the Spirit of Christ. There can be no Church without the Spirit; and there can be no receiving of the Spirit without prayerful waiting for him.

(iii) There is one hope in our calling. We are all proceeding towards the same goal. This is the great secret of the unity of Christians. Our methods, our organization, even some of our beliefs may be different; but we are all striving towards the one goal of a world redeemed in Christ.

(iv) There is one Lord. The nearest approach to a creed which the early Church possessed was the short sentence: "Jesus Christ is Lord" (Phi 2:11). As Paul saw it, it was God's dream that there should come a day when all men would make this confession. The word used for Lord is kurios (2962). Its two usages in ordinary Greek show us something of what Paul meant. It was used for master in contra-distinction to servant or slave; and it was the regular designation of the Roman Emperor. Christians are joined together because they are all in the possession and in the service of the one Master and King.

(v) There is one faith. Paul did not mean that there is one creed. Very seldom indeed does the word faith mean a creed in the New Testament. By faith the New Testament nearly always means the complete commitment of the Christian to Jesus Christ. Paul means that all Christians are bound together because they have made a common act of complete surrender to the love of Jesus Christ. They may describe their act of surrender in different terms; but, however they describe it, that surrender is the one thing common to all of them.

(vi) There is one baptism. In the early Church baptism was usually adult baptism, because men and women were coming direct from heathenism into the Christian faith. Therefore, before anything else, baptism was a public confession of faith. There was only one way for a Roman soldier to join the army; he had to take the oath that he would be true for ever to his emperor. Similarly, there was only one way to enter the Christian Church--the way of public confession of Jesus Christ.

(vii) There is one God. See what Paul says about the God in whom we believe.

He is the Father of all; in that phrase is enshrined the love of God. The greatest thing about the Christian God, is not that he is king, not that he is judge, but that he is Father. The Christian idea of God begins in love.

He is above all; in that phrase is enshrined the control of God. No matter what things may look like God is in control. There may be floods; but "The Lord sits enthroned over the flood" (Psa 29:10).

He is through all; in that phrase is enshrined the providence of God. God did not create the world and set it going as a man might wind up a clockwork toy and leave it to run down. God is all through his world, guiding, sustaining, loving.

He is in all; in that phrase is enshrined the presence of God in all life. It may be that Paul took the germ of this idea from, the Stoics. The Stoics believed that God was a fire purer than any earthly fire; and they believed that what gave a man life was that a spark of that fire which was God came and dwelt in his body. It was Paul's belief that in everything there is God.

It is the Christian belief that we live in a God-created, God-controlled, God-sustained, God-filled world.

Barclay: Eph 4:7-10

Paul turns to another aspect of his subject. He has been talking about the qualities of the members of Christ's Church; now he is going to talk of their functions in the Church. He begins by laying down what was for him an essential truth--that every good thing a man has is the gift of the grace of Christ.

"And every virtue we possess,

And every victory won,

And every thought of holiness,

Are His alone."

To make his point about Christ the giver of gifts, Paul quotes, with a very significant difference, from Psa 68:18. This Psalm describes a king's conquering return. He ascends on high; that is to say, he climbs the steep road of Mount Zion into the streets of the Holy City. He brings in his captive band of prisoners; that is to say, he marches through the streets with his prisoners in chains behind him to demonstrate his conquering power. Now comes the difference. The Psalm speaks next about the conqueror receiving gifts. Paul changes it to read, "gave gifts to men."

In the Old Testament the conquering king demanded and received gifts from men: in the New Testament the conqueror Christ offers and gives gifts to men. That is the essential difference between the two Testaments. In the Old Testament a jealous God insists on tribute from men; in the New Testament a loving God pours out his love to men. That indeed is the good news.

Then, as so often, Paul's mind goes off at a word. He has used the word ascended, and that makes him think of Jesus. And it makes him say a very wonderful thing. Jesus descended into this world when he entered it as a man; Jesus ascended from this world when he left it to return to his glory. Paul's great thought is that the Christ who ascended and the Christ who descended are one and the same person. What does that mean? It means that the Christ of glory is the same as the Jesus who trod this earth; still he loves all men; still he seeks the sinner; still he heals the sufferer; still he comforts the sorrowing; still he is the friend of outcast men and women. As the Scottish paraphrase has it:

"Though now ascended up on high,

He bends on earth a brother's eye;

Partaker of the human name,

He knows the frailty of our frame.

Our fellow suff'rer yet retains

A fellow-feeling of our pains;

And still remembers in the skies

His tears, His agonies and cries.

In every pang that rends the heart

The Man of sorrows has a part:

He sympathizes with our grief,

And to the suff'rer sends relief."

The ascended Christ is still the lover of the souls of men.

Still another thought strikes Paul. Jesus ascended up on high. But he did not ascend up on high to leave the world; he ascended up on high to fill the world with his presence. When Jesus was here in the flesh, he could only be in one place at one time; he was under all the limitations of the body; but when he laid this body aside and returned to glory, he was liberated from the limitations of the body and was able then to be everywhere in all the world through his Spirit. To Paul the ascension of Jesus meant not a Christ-deserted but a Christ-filled world.

Barclay: Eph 4:11-13

There is a special interest in this passage because it gives us a picture of the organization and the administration of the early Church. In the early Church there were three kinds of office-bearers. There were a few whose writ and authority ran throughout the whole Church. There were many whose ministry was not confined to one place but who carried out a wandering ministry, going wherever the Spirit moved them. There were some whose ministry was a local ministry confined to the one congregation and the one place.

(i) The apostles were those whose authority ran throughout the whole Church. The apostles included more than the Twelve. Barnabas was an apostle (Act 14:4, Act 14:14). James, the brother of our Lord, was an apostle (1Co 15:7; Gal 1:19). Silvanus was an apostle (1Th 2:6). Andronicus and Junias were apostles (Rom 16:7).

For an apostle there were two great qualifications. First, he must have seen Jesus. When Paul is claiming his own rights in face of the opposition of Corinth, he demands: "Am I not an apostle? Have I not seen Jesus our Lord?" (1Co 9:1). Second, an apostle had to be a witness of the Resurrection and of the Risen Lord. When the eleven met to elect a successor to Judas the traitor, he had to be one who had companied with them throughout the earthly life of Jesus and a witness of the Resurrection (Act 1:21-22).

In a sense the apostles were bound to die out, because before so very long those who had actually seen Jesus and who had actually witnessed the Resurrection, would pass from this world. But, in another and still greater sense, the qualification remains. He who would teach Christ must know Christ; and he who would bring the power of Christ to others must have experienced Christ's risen power.

(ii) There were the prophets. The prophets did not so much fore-tell the future as forth-tell the will of God. In forth-telling the will of God, they necessarily to some extent fore-told the future, because they announced the consequences which would follow if men disobeyed that will.

The prophets were wanderers throughout the Church. Their message was held to be not the result of thought and study but the direct result of the Holy Spirit. They had no homes and no families and no means of support. They went from church to church proclaiming the will of God as God had told it to them.

The prophets before long vanished from the Church. There were three reasons why they did so. (a) In times of persecution the prophets were the first to suffer; They had no means of concealment and were the first to die for the faith. (b) The prophets became a problem. As the Church grew local organization developed. Each congregation began to grow into an organization which had its permanent minister and its local administration. Before long the settled ministry began to resent the intrusion of these wandering prophets, who often disturbed their congregations. The inevitable result was that bit by bit the prophets faded out. © The office of prophet was singularly liable to abuse. These prophetic wanderers had considerable prestige. Some of them abused their office and made it an excuse for living a very comfortable life at the expense of the congregations whom they visited. The earliest book of church administration is the Didache, The Teaching of the Twelve Apostles, which dates back to just after A.D. 100. In it both the prestige and the suspicion of the prophets is clearly seen. The order for the sacrament is given and the prayers to be used are set out; and then comes the instruction that the prophet is to be allowed to celebrate the sacrament as he will. But there are certain other regulations. It is laid down that a wandering prophet may stay one or two days with a congregation, but if he wishes to stay three days he is a false prophet; it is laid down that if any wandering prophet in a moment of alleged inspiration demands money or a meal, he is a false prophet.

(iii) There were the evangelists. The evangelists, too, were wanderers. They corresponded to what we would call missionaries. Paul writes to Timothy, "Do the work of an evangelist" (2Ti 4:5). They were the bringers of the good news. They had not the prestige and authority of the apostles who had seen the Lord; they had not the influence of the Spirit-inspired prophets; they were the rank and file missionaries of the Church who took the good news to a world which had never heard it.

(iv) There were the pastors and teachers. It would seem that this double phrase describes one set of people. In one sense they had the most important task in the whole Church: They were not wanderers but were settled and permanent in the work of one congregation. They had a triple function.

(a) They were teachers. In the early Church there were few books. Printing was not to be invented for almost another fourteen hundred years. Every book had to be written by hand and a book the size of the New Testament would cost as much as a whole year's wages for a working man. That meant that the story of Jesus had mainly to be transmitted by word of mouth. The story of Jesus was told long before it was written down; and these teachers had the tremendous responsibility of being the respositories of the gospel story. It was their function to know and to pass on the story of the life of Jesus.

(b) The people who came into the Church were coming straight from heathenism; they knew literally nothing about Christianity, except that Jesus Christ had laid hold upon their hearts. Therefore these teachers had to open out the Christian faith to them. They had to explain the great doctrines of the Christian faith. It is to them that we owe it that the Christian faith remained pure and was not distorted as it was handed down.

© These teachers were also pastors. Pastor is the Latin word for a shepherd. At this time the Christian Church was no more than a little island in a sea of paganism. The people who came into it were only one remove from their heathen lives; they were in constant danger of relapsing into heathenism; and the duty of the pastor was to shepherd his flock and keep them safe.

The word is an ancient and an honourable one. As far back as Homeric times Agamemnon the king was called the Shepherd of the People. Jesus had called himself the Good Shepherd (Joh 10:11, Joh 10:14). The writer to the Hebrews called Jesus the great shepherd of the sheep (Heb 13:20). Peter called Jesus the shepherd of men's souls (1Pe 2:25). He called him the Chief Shepherd (1Pe 5:4). Jesus had commanded Peter to tend his sheep (Joh 21:16). Paul had warned the elders of Ephesus that they must guard the flock whom God had committed to their care (Act 20:28). Peter had exhorted the elders to tend the flock of God (1Pe 5:2).

The picture of the shepherd is indelibly written on the New Testament. He was the man who cared for the flock and led the sheep into safe places; he was the man who sought the sheep when they wandered away and, if need be, died to save them. The shepherd of the flock of God is the man who bears God's people on his heart, who feeds them with the truth, who seeks them when they stray away, and who defends them from all that would hurt their faith. And the duty is laid on every Christian that he should be a shepherd to all his brethren.

Barclay: Eph 4:11-13

After Paul has named the different kinds of office-bearers within the Church, he goes on to speak of their aim and of what they must try to do.

Their aim is that the members of the Church should be fully equipped. The word Paul uses for equipped is interesting. It is katartismos (2677), which comes from the verb katartizein (2675). The word is used in surgery for setting a broken limb or for putting a joint back into its place. In politics it is used for bringing together opposing factions so that government can go on. In the New Testament it is used of mending nets (Mar 1:19), and of disciplining an offender until he is fit to take his place again within the fellowship of the Church (Gal 6:1). The basic idea of the word is that of putting a thing into the condition in which it ought to be. It is the function of the office-bearers of the Church to see that the members of the Church are so educated, so guided, so cared for, so sought out when they go astray, that they become what they ought to be.

Their aim is that the work of service may go on. The word used for service is diakonia (1248); and the main idea which lies behind this word is that of practical service. The office-bearer is not to be a man who simply talks on matters of theology and of Church law; he is in office to see that practical service of God's poor and lonely people goes on.

Their aim is to see to it that the body of Christ is built up. Always the work of the office-bearer is construction, not destruction. His aim is never to make trouble, but always to see that trouble does not rear its head; always to strengthen, and never to loosen, the fabric of the Church.

The office-bearer has even greater aims. These may be said to be his immediate aims; but beyond them he has still greater aims.

His aim is that the members of the Church should arrive at perfect unity. He must never allow parties to form in the Church nor do anything which would cause differences in it. By precept and example he must seek to draw the members of the Church into a closer unity every day.

His aim is that the members of the Church should reach perfect manhood. The Church can never be content that her members should live decent. respectable lives; her aim must be that they should be examples of perfect Christian manhood and womanhood.

So Paul ends with an aim without peer. The aim of the Church is that her members should reach a stature which can be measured by the fullness of Christ. The aim of the Church is nothing less than to produce men and women who have in them the reflection of Jesus Christ himself. During the Crimean War Florence Nightingale was passing one night down a hospital ward. She paused to bend over the bed of a sorely wounded soldier. As she looked down, the wounded lad looked up and said: "You're Christ to me." A saint has been defined as "someone in whom Christ lives again." That is what the true Church member ought to be.

Barclay: Eph 4:14-16

In every Church there are certain members who must be protected. There are those who are like children, they are dominated by a desire for novelty and the mercy of the latest fashion in religion. It is the lesson of history that popular fashions in religion come and go but the Church continues for ever. The solid food of religion is always to be found within the Church.

In every Church there are certain people who have to be guarded against. Paul speaks of the clever trickery of men; the word he uses (kubeia, 2940) means skill in manipulating the dice. There are always those who by ingenious arguments seek to lure people away from their faith. It is one of the characteristics of our age that people talk about religion more than they have done for many years; and the Christian, especially the young Christian, has often to meet the clever arguments of those who are against the Church and against God.

There is only one way to avoid being blown about by the latest religious fashion and to avoid being seduced by the specious arguments of clever men, and that is by continual growth into Christ.

Paul uses still another picture. He says that a body is only healthy and efficient when every part is thoroughly coordinated. Paul says that the Church is like that; and the Church can be like that only when Christ is really the head and when every member is moving under his control, just as every part of a healthy body is obedient to the brain.

The only thing which can keep the individual Christian solid in the faith and secure against seduction, the only thing which can keep the Church healthy and efficient, is an intimate connection with Jesus Christ who is the head and the directing mind of the body.

Barclay: Eph 4:17-24

Paul appeals to his converts to leave their old way of life and to turn to Christ's. In this passage he picks out what he considers the essential characteristics of heathen life. The heathen are concerned with empty things which do not matter; their minds are darkened because of their ignorance. Then comes the salient word; their hearts are petrified.

The word which Paul uses for the petrifying of their hearts is grim and terrible. It is porosis (4457). Porosis comes from poros, which originally meant a stone that was harder than marble. It came to have certain medical uses. It was used for the chalk stone which can form in the joints and completely paralyse action. It was used of the callus that forms where a bone has been broken and re-set, a callus which is harder than the bone itself. Finally the word came to mean the loss of all power of sensation; it described something which had become so hardened, so petrified that it had no power to feel at all.

That is what Paul says the heathen life is like. It has become so hardened that it has lost the power of feeling. In the Epistle to a Young Friend, Robert Burns wrote about sin:

"I waive the quantum o' the sin,

The hazard of concealing:

But och! it hardens a' within,

And petrifies the feeling!"

The terror of sin is its petrifying effect. The process of sin is quite discernible. No man becomes a great sinner all at once. At first he regards sin with horror. When he sins, there enters into his heart remorse and regret. But if he continues to sin there comes a time when he loses all sensation and can do the most shameful things without any feeling at all. His conscience is petrified.

Paul uses two other terrible Greek words to describe the heathen way of life. He says that they have abandoned themselves to every kind of unclean conduct in the insatiable lust of their desires; and that they have done so in their shameless wantonness.

The word for shameless wantonness is aselgeia (766). It is defined by Plato as "impudence"; and by another writer as "preparedness for every pleasure." It is defined by Basil as "a disposition of the soul incapable of bearing the pain of discipline." The great characteristic of aselgeia (766) is this--the bad man usually tries to hide his sin; but the man who has aselgeia (766) in his soul does not care how much he shocks public opinion so long as he can gratify his desires. Sin can get such a grip of a man that he is lost to decency and shame. He is like a drug taker who first takes the drug in secret, but comes to a stage when he openly pleads for the drug on which he has become dependent. A man can become such a slave of liquor that he does not care who sees him drunk. A man can let his sexual desires so master him that he does not care who sees him satisfy them.

The Christless man does all this in the insatiable lust of his desires. The word is pleonexia (4124), another terrible word, which the Greeks defined as "arrogant greediness," as "the accursed love of possessing," as "the unlawful desire for the things which belong to others." It has been defined as the spirit in which a man is always ready to sacrifice his neighbour to his own desires. Pleonexia (4124) is the irresistible desire to have what we have no right to possess. It might issue in the theft of material things; it might issue in the spirit which tramples on other people to get its own way; it might issue in sexual sin.

In the heathen world, Paul saw three terrible things. He saw men's hearts so petrified that they were not even aware that they were sinning; he saw men so dominated by sin that shame was lost and decency forgotten; he saw men so much at the mercy of their desires that they did not care whose life they injured and whose innocence they destroyed so long as these desires were satisfied. These are exactly the sins of the Christless world today, sins that can be seen invading life at every point and stalking the streets of every great city.

Paul urges his converts to have done with that kind of life. He uses a vivid way of speaking. He says: "Put off your old way of life as you would put off an old suit of clothes; clothe yourself in a new way; put off your sins, and put on the righteousness and the holiness which God can give you."

Barclay: Eph 4:25-32

Paul has just been saying that when a man becomes a Christian, he must put off his old life as a man puts off a coat for which he has no further use. Here he speaks of the things which must be banished from the Christian life.

(i) There must be no more falsehood. There is more than one kind of lie in this world.

There is the lie of speech, sometimes deliberate and sometimes almost unconscious. Dr. Johnson has an interesting bit of advice in regard to the bringing up of children. "Accustom your children constantly to this (the telling of the truth); if a thing happened at one window, and they, when relating it, say that it happened at another, do not let it pass, but instantly check them; you do not know where deviation from truth will end.... It is more from carelessness about truth than from intentional lying, that there is so much falsehood in the world." Truth demands a deliberate effort.

There is also the lie of silence, and maybe it is even commoner. Andre Maurois, in a memorable phrase, speaks of "the menace of things unsaid." It may be that in some discussion a man by his silence gives approval to some course of action which he knows is wrong. It may be that a man withholds warning or rebuke when he knows quite well he should have given it.

Paul gives the reason for telling the truth. It is because we are all members of the same body. We can live in safety only because the senses and the nerves pass true messages to the brain. If they took to passing false messages, if, for instance, they told the brain that something was cool and touchable when in fact it was hot and burning, life would very soon come to an end. A body can function healthily only when each part of it passes true messages to the brain. If then we are all bound into one body. that body can function properly only when we speak the truth.

(ii) There must be anger in the Christian life, but it must be the right kind of anger. Bad temper and irritability are without defence; but there is an anger without which the world would be a poorer place. The world would have lost much without the blazing anger of Wilberforce against the slave trade or of Shaftesbury against the labour conditions of the nineteenth century.

There was a certain rugged bluntness about Dr. Johnson. When he thought a thing was wrong, he said so with force. When he was about to publish the Tour to the Hebrides, Hannah More asked him to mitigate some of its asperities. She tells that his answer was that "he would not cut off his claws, nor make his tiger a cat, to please anybody." There is a place for the tiger in life; and when the tiger becomes a tabby cat, something is lost.

There were times when Jesus was terribly and majestically angry. He was angry when the scribes and Pharisees were watching to see if he would heal the man with the withered hand on the Sabbath day (Mar 3:5). It was not their criticism of himself at which he was angry; he was angry that their rigid orthodoxy desired to impose unnecessary suffering on a fellow creature. He was angry when he made a whip and drove the changers of money and the sellers of victims from the Temple courts (Joh 2:13-17).

F. W. Robertson of Brighton tells in one of his letters that he bit his lips until they bled when he met on the street a certain man whom he knew to be luring a pure young girl to destruction. John Wesley said: "Give me a hundred men who fear nothing but God, and who hate nothing but sin, and who know nothing but Jesus Christ and him crucified, and I will shake the world."

The anger which is selfish and uncontrolled is a sinful and hurtful thing, which must be banished from the Christian life. But the selfless anger which is disciplined into the service of Christ and of our fellow men is one of the great dynamic forces of the world.

Barclay: Eph 4:25-32

(iii) Paul goes on to say that the Christian must never let the sun set upon his wrath. Plutarch tells us that the disciples of Pythagoras had a rule of their society, that if, during the day, anger had made them speak insultingly to each other, before the sun set they shook hands and kissed each other and were reconciled. There was a Jewish Rabbi whose prayer it was that he might never go to sleep with any bitter thought against a brother man within his mind.

Paul's advice is sound, because the longer we postpone mending a quarrel, the less likely we are ever to mend it. If there is trouble between us and anyone else, if there is trouble in a Church or a fellowship or any society where men meet, the only way to deal with it is at once. The longer it is left to flourish, the more bitter it will grow. If we have been in the wrong, we must pray to God to give us grace to admit that it was so; and even if we have been right, we must pray to God to give us the graciousness which will enable us to take the first step to put matters right.

Along with this phrase Paul puts another command. The Greek can equally well mean two things. It can mean: "Don't give the devil his opportunity." An unhealed breach is a magnificent opportunity for the devil to sow dissension. Many a time a Church has been torn into factions because two people quarrelled and let the sun set upon their wrath. But there is another meaning which this phrase can have. The word for devil in Greek is diabolos (1228); but diabolos is also the normal Greek for a slanderer. Luther, for instance, took this to mean: "Give the slanderer no place in your life." It may well be that this is the true meaning of what Paul wishes to say. No one in this world can do more damage than the slanderous tale-bearer. As Coleridge wrote in Christabel:

"Alas! they had been friends in youth;

But whispering tongues can poison truth,"

There are reputations murdered over the teacups every day; and when a man sees a tale-bearer coming, he would do well to shut the door in his face.

(iv) The man who was a thief must become an honest workman. This was necessary advice, for in the ancient world thieving was rampant. It was very common in two places, at the docks and above all in the public baths. The public baths were the clubs of the time; and stealing the belongings of the bathers was one of the commonest crimes in any Greek city.

The interesting thing about this saying is the reason Paul gives for being an honest workman. He does not say: "Become an honest workman so that you may support yourself." He says: "Become an honest workman so that you may have something to give away to those who are poorer than yourself." Here is a new idea and a new ideal--that of working in order to give away.

James Agate, tells of a letter from Arnold Bennett, the famous novelist, to a less fortunate writer. Bennett was an ambitious and in many ways a worldly man; but in this letter to a fellow writer whom he hardly knew, he says: "I have just been looking at my bankbook; and I find that I have a hundred pounds which I don't need; I am sending you a cheque herewith for that amount."

In modern society no man has overmuch to give away but we do well to remember the Christian ideal is that we work, not to amass things, but to be able, if need be, to give them away.

(v) Paul forbids all foul-mouthed speaking; and then goes on to put the same thing positively. The Christian should be characterized by words which help his fellow men. As Moffatt translates it, Eliphaz the Temanite paid Job a tremendous compliment. "Your words," he said, "have kept men on their feet" (Job 4:4). Such are the words that every Christian ought to speak.

(vi) Paul urges us not to grieve the Holy Spirit. The Holy Spirit is the guide of life. When we act contrary to the counsel of our parents when we are young, we hurt them. Similarly, to act contrary to the guidance of the Holy Spirit is to grieve the Spirit and to hurt the heart of God, the Father, who, through the Spirit, sent his word to us.

Barclay: Eph 4:25-32

Paul ends this chapter with a list of things which must go from life.

(a) There is bitterness (pikria, 4088). The Greeks defined this word as long-standing resentment, as the spirit which refuses to be reconciled. So many of us have a way of nursing our wrath to keep it warm, of brooding over the insults and the injuries which we have received. Every Christian might well pray that God would teach him how to forget.

(b) There are outbreaks of passion (thumos, 2372) and long-lived anger (orge, 3709). The Greeks defined thumos (2372) as the kind of anger which is like the flame which comes from straw; it quickly blazes up and just as quickly subsides. On the other hand, they described orge as anger which has become habitual. To the Christian the burst of temper and the long-lived anger are both alike forbidden.

© There is loud talking and insulting language. A certain famous preacher tells how his wife used to advise him, "In the pulpit, keep your voice down." Whenever, in any discussion or argument, we become aware that our voice is raised, it is time to stop. The Jews spoke about what they called "the sin of insult," and maintained that God does not hold him guiltless who speaks insultingly to his brother man.

Lear said of Cordelia:

"Her voice was ever soft,

Gentle and low, an excellent thing in woman."

It would save a great deal of heartbreak in this world if we simply learned to keep our voices down and if, when we had nothing good to say to a person, we did not say anything at all. The argument which has to be supported in a shout is no argument; and the dispute which has to be conducted in insults is not an argument but a brawl.

So Paul comes to the summing up of his advice. He tells us to be kind (chrestos, 5543). The Greeks defined this quality as the disposition of mind which thinks as much of its neighbours affairs as it does of its own. Kindness has learned the secret of looking outwards all the time, and not inwards. He tells us to forgive others as God forgave us. So, in one sentence, Paul lays down the law of personal relationships--that we should treat others as Jesus Christ has treated us.

Constable: Eph 1:3--4:1

II. THE CHRISTIAN'S CALLING 1:3--3:21

". . . the first three chapters are one long prayer, culminating in the great doxology at the end of chapter 3. There is in fact nothing like this in all Paul's letters. This is the language of lyrical prayer, not the language of argument, and controversy, and rebuke."¹⁰

Constable: Eph 4:1--6:21

III. THE CHRISTIAN'S CONDUCT 4:1--6:20

Practical application (chs. 4-6) now follows doctrinal instruction (chs. 1-3).

Constable: Eph 4:1--6:10

A. Spiritual walk 4:1-6:9

Paul had explained the unity of Jewish and Gentile believers in the church and had prayed for the realization of that unity in experience (2:11-3:21). He now told how to attain a spiritual walk, namely a life that manifests the Holy Spirit's control.

"The key word in this last half of the book is walk (Eph. 4:1, 17; 5:2, 8, 15), while the key idea in the first half is wealth."

Constable: Eph 4:1-16

1. Walking in unity 4:1-16

He began by stressing the importance of walking (or living) in unity. God will not enforce unity in answer to prayer. Believers have a responsibility to obey Him as well.

Constable: Eph 4:1-6

The basis of unity 4:1-6

4:1 "Therefore" or "then" refers to what Paul had said in chapters 1-3. To walk worthily or in balance means to harmonize one's conduct with his or her calling. Calling here refers to God's calling to live in unity as Jews and Gentiles in the church (2:13-16). To walk worthily then would involve behaving in a united way, living in unity with Jewish brethren if one is a Gentile or vice versa in the church. By referring to himself as the Lord's prisoner again (3:1), Paul reminded his readers of his authority to urge them to live this way. He was in prison because he had followed God's will faithfully.

4:2 Three virtues contribute to unity in the church. Humility is a proper assessment of oneself in God's program. A humble Jew or Gentile would regard his ethnic counterpart as equal with himself, not as inferior or superior to himself. Gentleness is the opposite of self-assertion. A gentle person is one whose emotions are under control.

". . . meekness is a virtue of the strong, those who could exert force to get their own way but choose not to."⁹⁸

Patience is endurance even under affliction. When wronged, the patient person does not retaliate (cf. Gal. 5:22; Col. 1:11; 3:12; 2 Tim. 4:2).

Believers should practice all these virtues with loving forbearance toward one another.

4:3 Christians must preserve the unity between believers that God has created in the church. Paul viewed peace as what keeps potential factions together. He had in mind peace between all kinds of diverse groups in the church the most basic being Jews and Gentiles.

4:4 Seven elements of unity follow that unite believers in the church. Believers should remember them when tempted to break unity. Again all three members of the Trinity are in view and play a part in this process.

The one body is the church, the universal body of believers in the present age (1:23; 2:16; 3:6). The one Spirit is the Holy Spirit who indwells the church as a whole and every individual believer in the church (2:22; 1 Cor. 12:13). The one hope is the hope of the future that each Christian has and the whole church has (cf. 1 Pet. 1:3; 3:15). This hope began when God called us to salvation (1:4, 18; 2:7; 4:1). These identifications seem clear from their occurrences elsewhere in the epistle.

4:5 The one Lord is Jesus Christ, the Head of the church (1:22-23; Col. 1:18). The one faith is probably the faith that each Christian and the whole church has in Christ rather than Christianity viewed as a faith (cf. Col. 2:7). This identification unites faith with Christ in the context (2:8).

The one baptism may be the baptism that unites all believers in the body of Christ. This is Spirit baptism, which water baptism symbolizes. Both kinds of baptism were probably in Paul's mind.⁹⁹ However baptism falls in the second triad of elements that relate to Christ rather than to the first that relate to the Spirit in this verse. Therefore it probably refers to water rather than to Spirit baptism.

4:6 "All" refers to all believers. God is the Father of all believers, who are His children. He is over them in the sense of being their sovereign. He lives through them and manifests Himself in them.

Evidently Paul began this list of seven elements of unity with the Spirit's work because he had been speaking of the unity of the Spirit (v. 3). He then proceeded to discuss the gifts of the Spirit (vv. 7-13; cf. 1 Cor. 12:4-6).

Constable: Eph 4:7-16

The preservation of unity 4:7-16

Having described the basis of Christian unity Paul next explained the means by which we can preserve it, namely with the gifts that the Spirit gives.

4:7 Whereas each believer has received grace (unmerited favor and divine enablement) from God (3:2) God does not give each Christian the same measure of grace. Paul spoke of God's gift of grace here as ability to serve God. Though Jews and Gentiles both receive enabling grace from God, God gives this ability to different individuals differently (cf. v. 11; Rom. 12:4-6; 1 Cor. 12:4-6).

"Gifts are not toys to play with. They are tools to build with. And if they are not used in love, they become weapons to fight with . . . (1 Cor. 12-14)."¹⁰⁰

4:8 Paul's paraphrase of Psalm 68:18 confirms his statement that God gives gifts to people. A military victor has the right to give gifts to those identified with him. Christ, the victor over sinful people, has the right to give those people to the church as gifts.¹⁰¹ In Romans 12 and 1 Corinthians 12 Paul spoke of gifts given to people (cf. v. 7), but here he spoke of people given to the church as gifts.

"Some have alleged that Paul erred in his citation from Psalm 68:18 on at least two counts: (1) he altered the verb of the psalm from received' to gave,' thus reversing its meaning, and (2) he gave an interpretation to the Old Testament passage that is unwarranted. With regard to the first point, the origin of the reading gave' is not to be found in Ephesians 4:8. Rather, this is a variant reading for Psalm 68:18 that has an ancient pedigree, as may be seen by its presence in both the Aramaic Targum and the Syriac Peshitta. However, Paul was not necessarily quoting with one of these sources in mind; the reading probably had a history not limited to its appearance in these particular sources. It was apparently a variant reading that was well known, especially within Jewish rabbinic circles. Furthermore, Paul must be permitted some latitude in his citation. His purpose was not to provide a formal and exact representation of the Old Testament phraseology, but rather to expound and apply the passage to the work of Christ as Lord of the church. That the apostle used a variant reading of the psalm should not in itself be overly surprising.

"Regarding the second point, it seems clear that Paul used an analogical patterning of Old Testament teaching within the New Testament context. This was common among New Testament writers. Such a practice does not obviate the Old Testament contextual setting, nor does it purport to provide the only fulfillment of the Old Testament passage. When Matthew, for example, related Hosea 11:1 (Out of Egypt have I called My son') to the flight of the holy family, he did not thereby deny that Hosea 11:1 refers to the Exodus of the Israelites from Egypt. He simply drew an analogy between the two events. Likewise in Ephesians 4:8 the application of Psalm 68:18 to Jesus as the bestower of gifts for ministry within the church does not eliminate or contradict the Old Testament application of the words to the victorious Israelite King. In keeping with common Midrash pesher techniques, but in a way that avoids the excesses to which the method was pushed by some nonbiblical writers, Paul made a valid application of Christological significance to the Old Testament passage. On the one hand, according to Psalm 68:18, God ascended Zion as a victorious king worthy of being the recipient of gifts of homage. On the other hand, according to Ephesians 4:8, Jesus also ascended to the heavenly Zion as the victorious Lord who lovingly bestowed on His church the gifts of ministry essential to her future well-being. The one passage provides the pattern for the other."¹⁰²

A slightly different interpretation follows.

". . . Paul apparently followed the Jewish interpretation of the day (the Targum), which paraphrased this verse as follows: You did ascend to the firmament, O Prophet Moses! You led captivity captive; you taught the words of the Law; you gave [not received,' as in the Heb.] gifts to the sons of men.' (This interpretation saw Moses as God's representative.) Paul followed this Jewish exegesis because it explained that the conqueror distributed the gifts to His loyal subjects. The apostle applied that idea to Christ's victory over the forces of evil and His granting spiritual gifts (cf. Eph. 4:11) to those on His side. By this analogy (based more on the Jewish interpretation of the psalm than on the exact Heb. wording) Paul emphasized the greatness of believers' spiritual victory in Christ."¹⁰³

4:9 In verses 9-11 Paul commented on the meaning of "ascended" and "gave" in his citation.

For Christ to have ascended to heaven He first had to descend to "the lower parts of the earth." This is probably a reference to Jesus' grave (genitive of possession)¹⁰⁴ rather than to the earth (genitive of apposition)¹⁰⁵ or to hades (genitive of comparison)¹⁰⁶ in view of the context. In His death Jesus Christ gained the victory over sin, and He redeemed those whom He would give as gifts to the church.

4:10 Paul identified the descended Christ with the ascended Christ who now is in position to rule over all (cf. 1:23). He fills all things with His fullness (cf. Col. 1:18; 2:9; Prov. 30:4).

4:11 This verse explains "gave" (v. 8) and begins a sentence that runs through verse 16 in the Greek text.

After Jesus Christ ascended, He gave gifts to the church that enabled it to function. This order of events is in harmony with the revelation that the church is a new entity that came into existence after Jesus' ascension.¹⁰⁷

Christ gave gifted people to the church as gifts to the church. He gave some individuals to be apostles in the church. "Apostle" means someone sent as an authoritative delegate. Twelve men plus Paul were official apostles who had seen the risen Christ and had received personal appointment from Him (Acts 1:21-22; 1 Cor. 15:8-9; Gal. 1:1; 2:6-9). However there were other men who while not apostles in this limited sense functioned as apostles. The New Testament writers called them apostles too (1 Cor. 15:7; Gal. 1:19; Acts 14:4, 14; 1 Cor. 9:6; Rom. 16:7; cf. 1 Thess. 1:1; 2:7; 1 Cor. 4:6, 9). The duty of the apostles was to establish the church and the churches (2:20; 3:5).

New Testament prophets (Gr. prophetes, one who speaks forth) provided edification, exhortation, and comfort to the church (1 Cor. 14:3). Some of them conveyed new authoritative revelation to the church (2:20; 3:5; Acts 11:28; 21:10-11). Much of this is the revelation that we have in the New Testament books. Most of the prophets, however, simply "spoke forth" truth that God had previously revealed (cf. Acts 13:1; 1 Cor. 11:5; 14:26-33).¹⁰⁸

"Christians today do not get their spiritual knowledge immediately from the Holy Spirit, but mediately through the spirit teaching the Word."¹⁰⁹

Evangelists preached the gospel and served as modern missionaries both at home and abroad (Acts 21:8; 8:6-40; 2 Tim. 4:5). Paul did not identify these people as foundational to the church as he did the apostles and prophets (2:20). Nevertheless their ministry was and is essential. They equipped people to minister (vv. 12-13) at least by leading them to faith in Christ.

We might better translate the Greek phrase rendered "pastors and teachers" as "pastor-teachers." The Greek construction suggests that one kind rather than two kinds of people is in view. The Greek article translated "the" occurs only before "pastor." Moreover the Greek conjunction translated "and" between "pastors" and "teachers" is different from the one used elsewhere in the verse (kai rather than de). However, the Greek construction may describe two types of gifted people whose ministries are among settled congregations in contrast to the itinerant ministries of the apostles, prophets, and evangelists. Probably the phrase describes the overseers of local churches who pastor and teach (cf. 1 Tim. 3:2; Titus 1:9; 1 Pet. 5:1-3).

4:12 The purpose of all these gifted leaders is to prepare the rest of the saints to minister and so build up the body of Christ, namely the church. "Equipping" (Gr. katartismon) means preparing, mending, or restoring people to their proper use (Gal. 6:1; cf. Matt. 4:21; 2 Cor. 13:11; Heb. 13:21). The role of these leaders is to minister the Word to the saints in the church so the saints can minister the Word in the world. All the saints should participate in service, not just the leaders.¹¹⁰ Every Christian has a gift or gifts with which he or she can serve (4:7; 1 Pet. 4:10).

4:13 The end in view is completeness in Christ. As each believer exercises the gifts (abilities God has given him or her, v. 7), three things happen. First, the body enjoys unity (vv. 3-6). Second, it becomes more spiritually mature (v. 15). Third, it becomes more Christ-like (cf. 1:23; 3:19). Unity of the faith (cf. v. 5), full knowledge (cf. 1:17), and maturity constitute the three-fold goal in view. This equals the fullness of Christ.

"God is not trying to produce successful Christian business people who can impress the world with their money and influence. He is not trying to fashion successful church leaders who can influence people with their organizational and administrative skills. Nor is He trying to fashion great orators who can move people with persuasive words. He wants to reproduce in His followers the character of His son--His love, His kindness, His compassion, His holiness, His humility, His unselfishness, His servant attitude, His willingness to suffer wrongfully, His ability to forgive, and so much more that characterized His life on earth."¹¹¹

4:14 One result of gifted people equipping the saints to serve the Lord and others is that believers may be stable in their faith. Infants are easily swayed and confused, as waves blown by the wind. False teachers create such winds by their teaching and seek to trick people into following them.

4:15 Another result is that believers should maintain truth in love in both speech and conduct. Paul contrasted the deception of heresy with the integrity of the gospel.

"This fundamental concern for the truth is the secret of maturity in the church."¹¹²

The church that stresses both the truth and love will produce spiritually mature Christ-like believers.

Loving, effective confrontation involves speaking the truth in love. The truth may be as medicine to the person who needs it, but love is the sugar that added to the medicine makes it palatable. Remember Mary Poppins' prescription: "A spoonful of sugar makes the medicine go down."

4:16 Jesus Christ is both the One into whom we grow (v. 15) and the One out of whom we grow as a whole church. The whole body grows as each part carries out its proper function. All parts of the body alluded to in this verse are Christians except the Head, Jesus Christ.¹¹³

The church then is a diverse body composed of many different people who must give attention to preserving their unity (vv. 7-16). Paul's emphasis was on body growth more than on individual growth in this passage. Each believer contributes to body growth as he or she exercises his or her particular gifts (abilities) in the service of Christ.

Constable: Eph 4:17-32

2. Walking in holiness 4:17-32

In the first part of this chapter Paul stressed the importance of living in unity in the church. He turned next to the importance of living in holiness.

"The Bible was written to be obeyed, and not simply studied, and this is why the words therefore' and wherefore' are repeated so often in the second half of Ephesians (4:1, 17, 25; 5:1, 7, 14, 17, 24)."¹¹⁴

Constable: Eph 4:17-19

The old man 4:17-19

The apostle began by reminding his readers how not to walk, namely as they used to walk before their conversion to Christianity.

4:17 The "therefore" in this verse is coordinate with the one in verse 1. Here we have more instruction concerning walking worthily. Paul's exhortation that follows repeats Jesus' teaching on the importance of holiness. Christians should not conduct themselves as Gentiles who do not know the Lord. Those unbelievers do not typically have a useful aim or goal in life, the idea behind "the futility of their mind [thinking]."

4:18 Here Paul traced the attitude of typical unsaved Gentiles to its source. Lack of worthy purpose rests on unclear understanding (cf. Rom. 1:21; 2 Cor. 4:4). This in turn results from separation from the life that comes from God (cf. 2:12). Separation arises from natural ignorance of God (cf. 1 Pet. 1:14). That in turn rests on insensitivity to God and His ways (cf. Rom. 1).

4:19 As a result of this condition, unsaved Gentiles typically give themselves over to lives of sensual self-indulgence (cf. Rom. 1:24-28). The Greek word aselgeia, translated "sensuality," contains the idea of wanton violence.¹¹⁵

Constable: Eph 4:20-32

The new man 4:20-32

Paul turned from how not to walk to the positive responsibility Christians have to live in holiness.

4:20 In contrast to unsaved Gentiles, Christians' minds are no longer dark, they are no longer aliens from God, and their hearts are no longer hard and impure. They did not learn to follow Christ by the natural mental processes that customarily lead to the degradation of unsaved Gentiles. They learned to follow Him as His disciples from the gospel.

"Usually we learn subjects, not persons; but the Christian's choicest lesson-book is his loveworthy Lord."¹¹⁶

4:21 "If indeed" (NASB) means "surely" (NIV, cf. 3:2). The Ephesian believers had received teaching about Christ and had learned to live in the sphere of His will. This is the truth in Jesus that is in view. Whenever Paul used the name of Jesus in Ephesians, as here, he drew attention to the death and resurrection of the Savior. He did so here to remind his readers of the essence of the gospel message as an incentive to live for Christ.

4:22 Here is what the Ephesian Christians had heard. Christians should put their former unsaved manner of life aside. The old self (or man) is the person the Christian was before his or her regeneration. That person was experiencing progressive corruption because of desires that appeal to the physical senses. Lusts are deceitful because they promise real joy but fail to deliver it.

4:23 This verse is not primarily a command. The verb is not an imperative but an infinitive in the Greek text. The verse is a description of what has already happened in the life of every believer (cf. Col. 3:9-10). However the verse does make an appeal to the reader even though its main point is revelation.¹¹⁷

Rather than being futile, darkened, and ignorant (vv. 18-19) the Christian has taken on a new attitude (cf. Rom. 6:2-10; 2 Cor. 5:17). This renewing is an ongoing process in the life of the Christian (i.e., progressive sanctification). The verb is passive, which emphasizes that it is God at work in us (cf. Rom. 12:2).

4:24 Paul identified our responsibility in this verse. We are to put on the new self as a garment. The new self (or man) is the person the Christian is after he or she experiences regeneration. We put on the new man as we pursue the things of Christ rather than the desires of the flesh. God has created the new self (the Christian) in regeneration after the image of our spiritual parent, God Himself. Righteousness and holiness mark our new life rather than sensuality, impurity, and greed (vv. 18-19). Moreover it is a life based on the truth rather than on ignorance (v. 18).¹¹⁸

4:25 As the practice of the old man follows his condition (vv. 17-19), so the practice of the new man (vv. 25-32) should follow his condition (vv. 20-24). In verses 25-32 we find five exhortations to Christians regarding our conduct. Each one has three parts: a negative command, a positive command, and the reason for the positive command.

The first exhortation is to stop deceiving. Deception is a mask that false teachers (v. 14) and the old man (v. 22) wear. Instead the Christian should speak truth, namely what is in harmony with reality (cf. Col. 3:8-9; Zech. 8:16). The reason is the Christian belongs to and must function honestly in a group, the church. Truthful speech is essential to unity in the body. Obviously it is important for other reasons also.

"Lying may be an accepted weapon in the warfare waged by the worldly, but it has no place in the life of the Christian."¹¹⁹

4:26 The second exhortation is to avoid sinning when angry and to deal with sin quickly if it does accompany anger. Anger is not sinful in itself (cf. John 2:13-16). There is such a thing as righteous indignation. Still it is easy to lose control of our anger, to let it control us instead of controlling it. Anger becomes sinful when it is inappropriate. The way to deal with sinful anger is to confess it as sin (1 John 1:9). If apologies to other people are necessary, we should offer them quickly as well. Letting the sun go down on one's wrath is a figure of speech that emphasizes the need to deal with sin soon. That we need not take it literally should be clear since the sun does not literally set on one's anger since anger is not a physical object.

4:27 It is important to deal with anger appropriately because if we do not do so Satan will have an opportunity to lead us into further sin.

"Horace was right when he said, Anger is momentary insanity.' . . .

"Anyone can become angry,' wrote Aristotle. But to be angry with the right person, to the right degree, at the right time, for the right purpose, and in the right way--this is not easy.'"¹²⁰

4:28 The third exhortation is to refrain from stealing but to work so we will have something to share with the needy. Paul did not mention other benefits of work here such as providing for one's own needs and doing something useful. He emphasized the most noble of motives here. Stealing (Gr. klepton) covers all forms of misappropriation. This verse is a reaffirmation of the teaching of the seventh commandment (Exod. 20:15; Deut. 5:19).

4:29 The fourth exhortation is to speak good things as well as to do good things (v. 28). Anything that injures others or causes dissension in the body is unwholesome (Gr. sapros, rotten, defiling). Christians should use words to build up people rather than to tear them down. Words can give grace (help) in the sense that they communicate encouragement and direction and thus help the hearer to do right.

"It is said that a man once came to Mohammed and asked how he could make amends for falsely accusing a friend. Mohammed told him to put a feather on every doorstep in the village. Next day he told the man to collect them. But that is impossible,' said the man, the wind has scattered them beyond recall!' The prophet replied, So is it with your reckless words.'"¹²¹

4:30 "And" connects this verse with the former one. We can grieve (bring sorrow or pain to) the Holy Spirit by our speech. It is inappropriate for us to do so because it is He who is our seal (1:13-14; cf. 2 Cor. 1:21-22; 5:5). He is the pledge of God's final redemption of us that will happen at our resurrection (Phil. 3:20-21). Grieving the Holy Spirit amounts to rejecting a priceless gift from God.¹²²

4:31 The fifth exhortation is to get rid of five vices and to adopt three virtues. Bitterness is the opposite of sweetness and kindness (cf. Col. 3:19). It harbors resentment and keeps score of wrongs (1 Cor. 13:5). Wrath or rage flows from bitterness and refers to outbursts of uncontrolled passionate frustration. Anger is inappropriate noisy assertiveness and abuse. Clamor or brawling describes shouting. Slander refers to words that hurt another person. Malice is bad feelings and is the source of the other four vices.

This verse may seem to contradict verse 26. There Paul permitted anger, but here he seems to condemn it (cf. James 1:19-20). Two explanations are possible. First, we may view the command in verse 26 as governing angry behavior even though anger is never God's will (v. 31). Similarly God gave instructions concerning whom divorced Israelites could remarry even though divorce was never God's will (Deut. 24:1-4; Mal. 2:16). A second possibility is that verse 26 means anger is proper in certain circumstances, but we should normally avoid it. This seems to me to be a better explanation. Jesus Himself was angry occasionally (cf. Mark 3:5). Anger does not produce the righteous life that God desires so as a rule we should avoid it (James 1:20).

4:32 We are kind when we say or do what is suitable or fitting to a need with a sweet and generous disposition. We are tender-hearted or compassionate when we feel affection for someone else. We are forgiving when we let offenses and grievances go freely and graciously. The reason we should be forgiving that underlies all the commands in this verse is that God has forgiven us freely in Jesus Christ.

Demonstrating an attitude of constant forgiveness will greatly enrich a marriage. It enables us to develop transparency and oneness with our mates. To resolve conflict there must be a willingness to forgive. We need to seek forgiveness when we wrong our mate and to communicate understanding to that person. Try restating how your mate feels to him or her and ask for forgiveness. Say, "I was wrong; I'm sorry; will you forgive me?" It is important to be specific in this process.

College: Eph 4:1-32

EPHESIANS 4

II. DUTIES: THE CHRISTIAN'S RESPONSE

TO SALVATION (4:1-6:24)

A. THE CHRISTIAN IN CHURCH LIFE (4:1-16)

1. Unity in the Body (4:1-6)

¹ As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. ² Be completely humble and gentle; be patient, bearing with one another in love. ³ Make every effort to keep the unity of the Spirit through the bond of peace. ⁴ There is one body and one Spirit - just as you were called to one hope when you were called - ⁵ one Lord, one faith, one baptism; ⁶ one God and Father of all, who is over all and through all and in all.

Chapter four marks a major turning point in the epistle. Paul now leaves the grand theology of how God gives salvation, to take up the practical application of how man lives it. If a person chooses to be "in Christ" and a part of the covenant people, there are certain obligations which are laid upon him. These duties are for his own good, and they in no way earn him the favor which God has given him. They are simply the lifestyle the Christian should expect to live.

4:1 As a prisoner for the Lord, then,

As in most of his epistles, Paul eventually comes to the "therefore" or "then" (ou , oun ). This conjunction makes a transition, denoting that what follows is a logical and necessary result from what has preceded. In this case, what has preceded is the explanation of God's work in salvation and reconciliation, climaxing in his indwelling power and presence (3:14-21).

Paul identifies himself as a prisoner for the Lord, or more literally, "in the Lord" (ejn kurivw/ , en kyriô ). Since for Paul the whole sphere of Christian living is "in the Lord," his imprisonment is seen as no exception. And if being "in the Lord" has resulted in his imprisonment, what will it involve for his readers? Paul does not dramatize the fact that he is chained to a soldier, awaiting a verdict of life or death (Acts 28:16). It is a matter of fact, appropriate to the discussion, but mentioned in passing (cf. Eph 6:20). It should remind Paul's readers that he has earned the right to be heard.

I urge you to live a life worthy of the calling you have received.

To "urge" (parakalevw , parakaleô ) or "exhort" originally meant to call to one's side. This kind of exhortation is not so much a command to go do something, but an appeal to join forces with the speaker in doing something. It is often a stirring call to action in public or military life.

Paul's call to action is literally "to walk worthily of the calling with which you were called." In an absolute sense, there is no way the Christian can live or walk in a way that is "worthy" of God's call. What Paul is urging is that his readers recognize the purpose to which God has called them, and to conduct themselves accordingly. "Worthy" introduces the high standard to which the Christian's living is expected to conform. Even when this standard seems out of reach, it is still the right goal; to be content with anything less would be unworthy. Paul's exhortation can be stated succinctly: "Be what you are!"

4:2 Be completely humble and gentle;

Lest there be misunderstanding about what it means to walk in harmony with God's redemptive purpose, Paul lists several specifics. Taken together, these comprise a grand appeal to unity in the body of Christ. In order to reach that unity (v. 3), four steps are prerequisite. (See also Phil 2:1-3 and Col 3:12-15.)

The first step in the "worthy walk" toward unity is to be "completely humble" (tapeinofrosuvnh , tapeinophrosynç ). Also translated "lowliness of mind," this word was always used in a bad light in the secular literature of Paul's day, because lowliness was not considered to be much of a virtue. It was associated with contemptible servility, an attitude proper only for slaves. In the Greek version of the O.T., however, the word began to take on a positive connotation: God will bring down the proud and exalt the lowly.

The second step toward unity is to be "gentle" or "meek" (prau?th" , prautçs ). The word does not suggest weakness or pusillanimity, but power held under control (see comments on Gal 5:23). The weak person yields because he is helpless to do anything else; the meek person yields his superior strength because he seeks the well being of others. While the Greeks were willing to admit this was a virtue among friends, harshness was better suited for enemies. Moreover, they cautioned, this gentleness should not lead to self-abasement ("complete humility").

be patient, bearing with one another in love.

The third step, or prerequisite, toward unity is to be "patient" (makroqumiva , makrothymia ). Literally, this means to have a "long temper" in contrast to a short-fused temper. Like gentleness, this also is a fruit of the Spirit (see comments on Gal 5:22). The same divine quality that allows God to be patient with sinners (2 Pet 3:9) enables the Christian to endure the exasperating behavior of others. Perhaps the best way for us to "lengthen" the fuse on our tempers is to remember how much God has had to overlook and forgive in our own lives.

The fourth step is "bearing with" (ajnevcomai , anechomai ) one another in love. Also translated "forbearing," this word is the equivalent of our phrase "putting up with." It is an amplification of what is meant by being patient. "Bearing with others means fully accepting them in their uniqueness, including their weaknesses and faults, and allowing them worth and space." All of this is to be done "in love," because only love can empower the Christian to maintain these attitudes toward others in times of stress.

These four steps must be taken before real unity is possible in the body of Christ. Whenever there are quarrels and disunity, one or more of these virtues can be identified as conspicuously absent. The attitude necessary for unity may be summarized in this way (including "eagerness" from the next verse):

Humility "I may be wrong."

Gentleness "I'm willing to listen, and change."

Patience "I'll give you time to think it through."

Bearing with "I'll put up with you even when we disagree."

Eagerness "I really want this to work."

4:3 Make every effort

Unity cannot be achieved or maintained just by being passive, so the Christian must "make every effort" to see that the body is united. This Greek word (spoudavzw , spoudazô ) means basically to "make haste," "to push on with something quickly, assiduously, zealously." Barth notes that "it is hardly possible to render exactly the urgency contained in the underlying Greek verb. Not only haste and passion, but a full effort of the whole man is meant, involving his will, sentiment, reason, physical strength, and total attitude."

to keep the unity of the Spirit through the bond of peace.

The unity of the Spirit is to be "maintained," not "attained." The oneness of the body of Christ is created by the Spirit; it is kept and preserved by the members of that body. This unity began when "we were all baptized by one Spirit into one body" (1 Cor 12:13) and continues as we are "built together to become a dwelling in which God lives by his Spirit" (Eph 2:22). The Spirit has made us one; we live together in one body. Therefore we should recognize that we are one, and live together in peace. The "bond of peace" is paralleled in Col 3:14 with love, which "binds together" all the Christian virtues "in perfect unity."

4:4 There is one body

Paul now gives a sevenfold basis for unity. These seven things describe what all Christians have in common. They are centered on the triune Godhead, and are reminiscent of Paul's words in 1 Cor 12:4-6: "the same Spirit . . . the same Lord . . . the same God." While not a formal creed, these seven constitute an irreducible minimum upon which Christians must stand.

The first of these seven facts of unity is the one body. The church, the body of Christ, is made up of all those whom God has accepted into his family. It is the one body of Gentiles and Jews now reconciled to God (Eph 2:15); it is the one family of believers in heaven and on earth (Eph 3:15). Though we are many, yet in Christ we form one body (Rom 12:15). The essential oneness of God is reflected in the oneness of his church. Though represented in many local congregations, yet the universal church is one body.

and one Spirit

Amid a sometimes bewildering diversity of gifts in the early church, there is still "the same Spirit" (1 Cor 12:4). The Holy Spirit is present in every member, activating and energizing the whole body. From day one at Pentecost, the Spirit has been available to all men on the same basis. The Spirit does not divide, but makes us all members of one body (1 Cor 12:13).

- just as you were called to one hope when you were called -

Every member of the one body was "called" to share in the same hope by the message (Eph 6:17) and the convicting (John 16:8) of the Holy Spirit. Thus each part of the triad of this verse is linked together.

The "one hope" which all Christians share is the same "hope to which he has called you" in 1:18. Though we cannot see our final salvation and entrance into eternal life, we have a steadfast expectation of receiving it. We who share this hope are drawn together in unity because our lives are all oriented in the same direction. (See Rom 8:24-25; Tit 1:2; 1 Pet 1:13.) This hope is not something individual and private, but something public and corporate, to "share the inheritance of the saints in the kingdom of light" (Col 1:13).

4:5 one Lord,

The second triad underlying the unity shared by all Christians is Lord/faith/baptism. As F. F. Bruce notes, "It is not difficult to understand why 'one faith' and 'one baptism' are attached to 'one Lord'; he is the object of his people's faith (Eph 3:12) and it is into him that they have been baptized (Rom 6:3)."

The "one Lord" (kuvrio" , kyrios ) is "the one Lord, Jesus Christ, through whom all things came and through whom we live" (1 Cor 8:6). While "Lord" sometimes refers to the Father in the N.T., regularly it refers to Jesus Christ. In addition, God the Father is named separately in the next verse, completing the reference to the triune Godhead. The Father himself made Jesus our Lord (Acts 2:36), and to the Father's glory one day every tongue will acknowledge this fact (Phil 2:11).

one faith,

Sometimes the word "faith" (pivsti" , pistis ) refers to the body of truth and doctrine revealed by God, as in Jude 3. However, in all uses of "faith" in Ephesians Paul has reference to "saving faith," the personal trust and commitment to Jesus which is the basis of our salvation (e.g., 2:8 and 3:17). By faith we embrace the one Lord; by faith we share a common salvation.

one baptism;

Faith and baptism form a natural linkage: "When they believed . . . they were baptized" (Acts 8:12). Accordingly, Barth notes that "in the early church only people who believed were baptized." On the human side, the one baptism in which every Christian had shared was water baptism, the public rite of confession of the one faith in the one Lord. On the divine side, this water baptism was conjoined with the participation of the Spirit (1 Cor 12:13). In the beginning there was no question about baptism's form, immersion, because that was the clear meaning of the Greek word (baptivzw , baptizô ). There was no question about its purpose, which included forgiveness of sins (Acts 2:38; 22:16), bestowal of the Holy Spirit (Acts 2:38; 1 Cor 12:13), and union with Christ (Rom 6:1-5; Gal 3:27; Col 2:11-12). All Christians had shared the same baptismal experience, in which the water and the Spirit were both involved.

The "one baptism" cannot be a baptism in the Spirit to the exclusion of water. Nowhere in the N.T. is anyone ever commanded to be baptized in the Spirit. (How could a person obey such a command?) Furthermore, even after Cornelius had received the miraculous outpouring of the Spirit, Peter commanded him to be baptized in water (Acts 10:44-48).

It may be questioned why the Lord's Supper is not also mentioned. While it is linked to unity in 1 Cor 10:17, it is not a ground or condition of that unity, but a subsequent expression of it.

4:6 one God and Father of all,

The first triad (v. 4) is based on the work of the Spirit; the second triad (v. 5) is based on our union with Christ; now the third triad is based on our sharing in the one God. The ascending order (Spirit, Christ, Father) repeats the sequence of 3:16-19 (see also 1 Cor 12:4-6).

The ultimate unity of the church - indeed, of the entire creation - is based on the Fatherhood of God. He is the source of all things and the origin of all existence. His Fatherhood is redemptive in nature, bringing all believers into the heavenly family (1:3, 17; 2:18; 3:14, 15).

who is over all and through all and in all.

Paul expands his mention of God the Father into the third triad by the use of three prepositions: over, through, and in. While these three words accurately express God's relation to every part of creation, they are especially true in his dealing with the church. God is "over" all his children as their transcendent Father. He is "through" all when they are the agents or instruments through whom he works. He is "in" all as they become "the dwelling place of God in the Spirit" (Eph 2:22).

2. Diversity in the Body (4:7-11)

⁷ But to each one of us grace has been given as Christ apportioned it. ⁸ This is why it ^a says: "When he ascended on high, he led captives in his train and gave gifts to men." ^{b 9} (What does "he ascended" mean except that he also descended to the lower, earthly regions? ¹⁰ He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) ¹¹ It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,

^a 8 Or God ^b 8 Psalm 68:18

4:7 But to each one of us

Within our unity in Christ there is diversity. The sevenfold emphasis on "one" is followed by a contrasting "to each one." While Christians stand together on the seven facts of unity just listed, we each take our own individual positions of service. The individual functions of each member do not destroy the body's unity; indeed, they enhance it.

grace has been given as Christ apportioned it.

The ability of each member to perform his assigned service is described in the words "grace has been given." Just as in Paul's own case (Eph 3:2, 7), this "grace" involves a job responsibility. In similar language Paul tells the Romans, "So in Christ we who are many form one body, and each member belongs to all the others. We have different gifts, according to the grace given us" (Rom 12:5-6). Each Christian uses "whatever gift he has received to serve others, faithfully administering God's grace in its various forms" (1 Pet 4:10). Since Christ is responsible for bestowing his Spirit on believers, it is not inconsistent to credit him in this verse with bestowing the gifts of the Spirit on them as well.

4:8 This is why it says:

Paul turns to Psalm 68:18 to prove his point. After he quotes the passage in this verse, he will show in vv. 9-10 why the quotation should be taken in reference to Christ. Paul's line of argument would have been clear to the first century mind, but is less so to readers today. It is important to notice that the passage has two parts, each with its own function. The first part proves that the fulfillment is in Christ; the second part confirms the theme which Paul is asserting: "He gave gifts to men."

"When he ascended on high, he led captives in his train

In the context of Ps 68 the conquering God is seen going up to Mount Zion in victory. From Sinai to the promised land God has made his people victorious over their enemies. A triumphal parade displaying prisoners of war is an emphatic statement of this victory. While the original text is addressed to God and says, "you" led captives, it is an easy transition to use the words to describe God and say "he" led captives.

These words find their fulfillment in Jesus Christ. When he ascended into the heavenly Zion, the new Jerusalem, he had conquered the forces of Satan. The principalities and powers were disarmed and defeated by Jesus, who led them as his captives in his triumphal victory parade (Col 2:15).

and gave gifts to men."

Paul's minor shift from "you" to "he" is now followed by a major departure from the standard O.T. text. While Paul quotes the passage as saying "gave gifts to men," the original text (both Hebrew and LXX) has "received gifts from men." Two things help to explain Paul's apparent reversal of the text. First, certain ancient versions (the Peshitta and one of the Targums) do state the Psalm as Paul quotes it. Second, the overall context of this Psalm is a picture of God giving ( vv. 5-6, 10-11, 19, 35). As the last verse of Ps 68 makes clear, the reason God received gifts from defeated pagans was to "give power and strength to his people." Thus, in Ps 68:18 the giving is implied in the receiving. Understood in this light, the verse Paul quotes is interpreted true to its setting and is not being taken out of its proper context.

4:9 (What does "he ascended" mean except that he also descended

Paul uses a typical first century line of argument here. He who ascends must first have descended. What goes up must first have come down. And obviously, he who first came down and then ascended is Jesus Christ. Thus, Paul argues, the ancient Psalm is properly applied to Christ. Ascent and descent are connected in John 3:13 in a strikingly similar manner.

to the lower, earthly regions?

Literally, "the lower parts of the earth." Various interpretations of this phrase are possible: (1) A descent into Hades; (2) The descent of the incarnation; (3) A descent in the form of the Spirit, following his ascension. Phil 2:7-8 may be the best commentary on this, showing how Christ stooped to taking on human form - even to the point of dying on the cross.

4:10 He who descended is the very one who ascended higher than all the heavens,

As in the Philippians passage, the lowly descent is followed by glorious exaltation. God lifted him up and "appointed him to be head over everything" (Eph 1:22). Christ has "gone through the heavens" and is presently "exalted above the heavens" (Heb 4:14; 7:26).

in order to fill the whole universe.)

Just as God could say, "Do not I fill heaven and earth?" (Jer 23:24), now the exalted Christ pervades the universe. He who has been made head over everything also "fills everything in every way" (Eph 1:22-23). From his position of superiority over all the universe, Jesus sustains (Heb 1:3) and holds together all things (Col 1:17).

4:11 It was he who gave some to be apostles,

Having established his point with the authority of Scripture, Paul returns to the thought of v. 7, the diversity of gifts given through the grace of Christ. While v. 7 concerns the general fact of variety in the giving of grace to all believers, v. 11 focuses on specific examples of this variety. Moreover, while other Scriptures depict the gifts as being the ministries given to certain individuals (1 Cor 12:4-11), in this passage the gifts are the individuals themselves who exercise the ministries. In the words of Andrew Lincoln, "What does the exalted Christ give to the church? He gives people, these particular people who proclaim the word and lead."

The first of four such groups of leaders given to the church are the "apostles" (ajpovstoloi , apostoloi ). These men were handpicked by Jesus to be "sent forth" as his representatives on earth after he ascended into heaven. They were promised inspiration (John 14:26) and their preaching would carry authority (John 20:23). The apostles are named first in Paul's listing because of their priority among other leaders (see 1 Cor 12:28, "first of all apostles, second prophets, third teachers"). With the exception of Judas, who was replaced prior to Pentecost, no provision was ever made for the successive replacement of apostles. They served as the foundation of the church (Eph 2:20; cf. Rev 21:14), which is laid but once. They and their close associates produced the New Testament Scriptures, which perpetuate that foundation.

some to be prophets,

Prophets, the second group of leaders, are closely linked with apostles in Eph 2:20 and 3:5. These leaders had the gift which enabled them to speak directly from God (1 Cor 12:10, 28), usually with a prediction concerning the future. Especially in the earliest years of the church, before the New Testament was written and widely circulated, these gifted leaders were vital to the local congregation. Just as with the apostles, the prophets did not arrange to have successors. They were foundational, not a permanent office for every generation (Eph 2:20; 1 Cor 13:8-10). The sufficiency of Scripture makes prophets unnecessary today.

some to be evangelists,

By definition, the "evangelists" (eujaggelisthv" , euangelistçs ) are those who proclaim the "good news" of the gospel. Such a preacher did not have the authority of an apostle, nor the inspiration of a prophet. Hendriksen styles them as "traveling missionaries." One must be careful, however, to make a definition broad enough to include Philip (Acts 21:8) and Timothy (2 Tim 4:5). Both of these leaders appear to be working with an established church, doing considerable "pastoral" service (esp. in the case of Timothy).

Unlike apostles and prophets, evangelists are found in every generation of the church. The work of evangelism has been given to the church "to the end of the age" (Matt 28:20).

and some to be pastors and teachers,

The fourth category of gifted leaders is "the pastors and teachers." A single definite article in Greek links the two terms as describing a single category of leaders. The word "pastor" (poimhvn , poimçn ) is a common Greek word for a shepherd. It is used interchangeably in the N.T. with the terms "elder" and "overseer." (Cf. 1 Pet 5:1-5; Acts 20:17, 28; 1 Tim 3:1-7; Tit 1:5-7.) Such men were to be "able to teach" (1 Tim 3:2), providing nurture and instruction to new converts. In this way, the work of the evangelist is complemented by the work of the pastor/teacher. Teachers preserved and expounded the message of the apostles and the O.T. They were specialists who served in behalf of the church to inculcate divine truth.

It must not be thought that these four categories of leadership are exhaustive. Other N.T. lists of leaders present additional areas of giftedness (1 Cor 12:4-11, 28-30; Rom 12:6-8; 1 Pet 4:10-11; etc.). Neither are these four categories exclusive of each other. Paul served in all four areas; Timothy served in three. Rather than setting up rigid offices in the church, the N.T. describes the kinds of work that need to be done and recognizes the kinds of leaders who do the work.

3. Maturity in the Body (4:12-16)

¹² to prepare God's people for works of service, so that the body of Christ may be built up ¹³ until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. ¹⁴ Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. ¹⁵ Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. ¹⁶ From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.

4:12 to prepare God's people for works of service,

Literally, "toward the equipping of the saints unto work of service." The noun "equipping" (katartismov" , katartismos ) occurs only here in the N.T. The verb from which it is derived, however, occurs thirteen times. A survey of these uses will show quite clearly what the leaders are to do for "the saints":

1. To teach (Luke 6:40)

2. To equip with everything good (Heb 13:21)

3. To supply what is lacking (1 Thess 3:10)

4. To prepare for use (Heb 10:5)

5. To form, mold, and shape (Heb 11:3)

6. To mend and repair (Matt 4:21)

7. To correct faults (2 Cor 13:11)

8. To restore a fallen brother (Gal 6:1)

9. To bring into functioning harmony (1 Cor 1:10)

Those who are to be equipped are all God's "holy" people, who have been "set apart" to him. Their shepherd/teachers are to help them get ready to do the work of service. (The translation "ministry" may give a false impression of "clergy" work.) This word for "service" (diakoniva , diakonia ) originally meant serving at a table. In the N.T. this kind of service includes such things as:

1. Providing food (Luke 8:3)

2. Waiting tables (Acts 6:2)

3. Meeting physical needs of those who are hungry, thirsty, lonely, naked, sick, or in prison (Matt 25:44)

4. Delivering famine relief money (Rom 15:25)

5. Serving as a deacon (1 Tim 3:10)

6. Proclaiming the Word of God (1 Pet 1:12)

Two-thirds of the sixty-six uses of "service" or "to serve" in the N.T. have to do with meeting physical needs. Therefore, the key to gaining the right focus on ministry is to stop thinking of serving the "church program" and to start thinking about serving the needs of people.

so that the body of Christ may be built up

The body of Christ is comprised of the people in the church. When all the body members are put to work, the body grows and matures (v. 16). People grow to maturity through service. So long as the saints are merely consumers of the program and product of the church, they will remain immature and selfish. Just as Christ came not to be served, but to serve (Matt 20:28), so must his body learn the satisfaction that comes from being concerned about the needs of others.

4:13 until we all reach unity in the faith

In the midst of all the diversity of gifts and variety of ministries among the saints, the body moves toward ultimate unity. Unlike the God-given unity of v. 3, the unity spoken of here is a goal not yet attained. The emphasis on "all" (oiJ pa'nte" , hoi pantes ) confirms that the saints themselves are involved in growing through service; the leaders do not do it all. The "all" also eliminates the possibility of the emergence of an elite class in the church, such as later came to be promoted by the Gnostics.

Unity "in the faith" is not total doctrinal conformity. Men will never agree on every opinion, this side of heaven. As in v. 5, Paul is thinking of "faith" as total trust and commitment to Jesus. Faith unites believers to Jesus Christ, and thereby faith unites believers to one another.

At the same time, faith in the Son of God cannot be detached from historical truth. The church cannot be united in commitment to Jesus while disagreeing about who he is and what he has taught. A united, mature church will "no longer be infants . . . blown here and there by every wind of teaching" (v. 14).

and in the knowledge of the Son of God

The knowledge (ejpivgnwsi" , epignôsis ) which marks the well built-up church is not just the intellectual knowledge of all the facts about Jesus. It is personal involvement with him (Eph 3:19). Paul earnestly sought the "surpassing greatness of knowing Christ Jesus," (Phil 3:10) so he seeks it for the Ephesian readers as well. This intensely personal experience with Christ is also a corporate experience. Unity with the Son necessitates unity with his body.

and become mature,

This third goal of the built-up church is literally "unto a mature man." Paul uses the right word for "man" (ajnhvr , ançr ), the term for the adult male, connoting full maturity of strength. Paul's word for "mature" (tevleio" , teleios ) can mean "perfect," but in application to men it regularly means "full grown" (Phil 3:15). The concept stands in sharp contrast to the helpless "infants" of the next verse.

attaining to the whole measure of the fullness of Christ.

Paul's fourfold goal in this verse for the well built-up church is unity, knowledge, maturity, fullness. This fourth part of the goal is for the church to aim at the standard of the glorified Christ. His fullness is his complete, balanced character; it is to be replicated in the life of the church. Final attainment of this goal will not be achieved by the church on earth, but the believer can be content to aim for nothing less.

4:14 Then we will no longer be infants,

To define the goal of maturity more sharply, Paul describes its opposite: helpless infants. This word (nhvpio" , nçpios ) can mean merely young children in a neutral sense (Gal 4:1-3), but often the term carries with it the value judgment of "infantile and stupid" (1 Cor 3:1-2; 13:11; Heb 5:13). It was necessary, no doubt, for all believers to begin as babies in their faith, but they are to stay at this level "no longer." God wants his people childlike, but not childish.

tossed back and forth by the waves,

The immature church has not come to united faith, knowledge, maturity, and fullness. Lacking the stability of being "rooted and established" (Eph 3:17), the immature church faces the peril of the house built on the sand. The effects of the storm on the unstable person are also seen in James 1:6 and Jude 12-13.

and blown here and there by every wind of teaching

The waves are paralleled by the winds; both represent the unsettling effects of false teaching. Like helpless bits of flotsam and jetsam swirling at the mercy of the waves and the wind, the infantile believer faces confusion, error and lack of direction. Similarly, Heb 13:9 warns, "Do not be carried away by all kinds of false teaching."

and by the cunning and craftiness of men

False teachers may be very clever. Since they are not limited to working with the truth, they can shape their teaching to make it attractive and appealing. Even our translation "cunning and craftiness" probably borders too closely to the kind of cleverness that men admire. Their "cunning" (kubeiva , kybeia or cubeia ) is from the Greek word for the dice used in gambling, where cheating was standard practice. Their "craftiness" (panourgiva , panourgia ) means literally they were "ready to do anything" to take an unfair advantage.

in their deceitful scheming.

Literally, "in deceitful methods of error." "Deceitful" (meqodeiva , methodeia ) means having clever methods or strategies. "Error" (plavnh , planç ) means getting off course. Paul's descriptions tell this sad truth: False teachers cheat; they adulterate the truth; they will do anything they can, use every method at their disposal, to deceive and lead off course. Their father is the father of lies (John 8:44).

Paul had warned the elders from Ephesus in Acts 20:30 that even from their own number "men will arise and distort the truth in order to draw away disciples after them." Apparently it was now beginning to happen.

4:15 Instead, speaking the truth in love,

Christians must not remain at the mercy of false teachers. "Instead," they must take action - but what action? Shall they meet clever deception with even more clever scheming? Paul's antidote for cunning lies is truth. The Ephesians must not merely "speak the truth," they must adhere to truth in every respect; they must practice absolute integrity. (The Greek phrase is literally "truthing in love.")

We do not combat the father of lies with guile and subterfuge. We fight in the full armor of God, which begins with truth (Eph 6:14). However, allegiance to truth does not allow us to be blunt and cruel in the pretext of being frank and honest. Paul's command is to be truthful "in love." "Of any proposed action or word we ask not only 'Is it true and right?' but also 'Is it kind and loving?'"

we will in all things grow up

Let us trace the line of thought back through the last four verses. Paul's goal is for the infant (v. 14) to grow to maturity in the fullness of Christ (v. 13). This is the reason the saints (v. 12) are to be equipped by the leaders (v. 11). When all God's people are enlisted in active service in the kingdom, "we all" (v. 13) grow "in every respect."

into him who is the Head, that is, Christ.

Christ causes the body to live and grow (cf. Col 2:19), and the purpose of all its activity is to accomplish the will of the Head. The flow of attention rises from each individual part upward to the ruling Head (see Eph 1:22 and 5:23-24).

4:16 From him the whole body, joined and held together by every supporting ligament,

As branches derive their life and strength from the vine (John 15:1-11), so the church derives its spiritual vitality and energy from the Lord. In an ongoing process, believers are continuing to be built into a growing structure. Coming from every people, tribe, and nation, they are "joined" (sunarmologouvmenon , synarmologoumenon , "harmoniously fit together") and "held together" (sumbibazovmenon , symbibazomenon , "firmly knit together") as the hands and feet are connected by joints and ligaments to the body.

grows and builds itself up in love,

With vitality and direction coming from the Head, the body of Christ "makes the increase of the body unto the building up of itself in love." Since not every kind of cellular growth is productive (e.g., cancer, obesity, deformity), it is important that the body of Christ "grows as God causes it to grow" (Col 2:19). Just as God causes the healthy human body, when properly supported and held together, to experience normal growth, so the church can expect to grow and be built up in love.

as each part does its work.

Literally, "according to the energizing in measure of each individual part." The key to godly growth that accomplishes the purpose of the Head is for every part of the body to function. The leadership (v. 11) cannot do all the ministry, while the saints merely watch. When certain parts of the body have to try to perform roles normally handled by other parts, two things result: (1) those parts must leave off doing their own important function; (2) they perform less efficiently in the new roles for which they are less well suited.

B. THE CHRISTIAN IN PERSONAL LIFE (4:17-5:21)

1. The Old Nature vs. the New (4:17-24)

¹⁷ So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. ¹⁸ They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. ¹⁹ Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more. ²⁰ You, however, did not come to know Christ that way. ²¹ Surely you heard of him and were taught in him in accordance with the truth that is in Jesus. ²² You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; ²³ to be made new in the attitude of your minds; ²⁴ and to put on the new self, created to be like God in true righteousness and holiness.

4:17 So I tell you this, and insist on it in the Lord,

Paul now proceeds with the exhortation he began in 4:1 and broke off in 4:3. "So . . ." has resumptive force, focusing again on what it means to live a worthy life. Paul calls for a new standard of conduct, solemnly "insisting on it" (martuvromai , martyromai , to affirm or testify in court).

that you must no longer live as the Gentiles do,

These Gentile believers must not allow themselves to live (peripatei'n , peripatein , "to walk") any longer as other Gentiles live. Unlike the Jews, who usually had a higher standard of conduct because they recognized God's law, the Gentiles were morally careless, especially in sexual matters. God's people must add purity to their unity and maturity (4:1-16).

in the futility of their thinking.

"Futility" describes the empty and purposeless lives of people who do not know God. The word implies idle vanity, foolishness, and frustration. In Lystra Paul called the pagans to "turn from these futilities" (Acts 14:15). Peter reminded his readers they had been "redeemed from the futile lifestyle" they had inherited from their fathers (1 Pet 1:18). A more exact parallel is found in what Paul wrote to the Romans:

Romans Ephesians 1:21 their thinking became futile 4:17 in the futility of their thinking 1:21 their foolish hearts were darkened 4:18 darkened in their understanding 1:24 God gave them over . . .to impurity 4:19 have given themselves over to sensuality 4:18 They are darkened in their understanding

Like the person in the darkening twilight who cannot see things very clearly, the Gentiles had allowed their sense of moral distinctions to become blurred. The eyes of their hearts were not enlightened (cf. Eph 1:18), and they suffered from a moral and spiritual black-out. The "understanding" or "thought" (diavnoia , dianoia , as in 2:3) with which they should have wholly loved God (Matt 22:37) did not even know him or his ways.

and separated from the life of God

Although every child enters life in good standing with God (Matt 18:3; 19:14), progressive darkening of the mind finally separates him from God. This alienation was especially true of the Gentiles (Eph 2:12). As Paul also wrote to the nearby Colossians, "Once you were alienated from God and were enemies in your minds because of your evil behavior" (Col 1:21). To be cut off from God is also to be cut off from "the life of God," the blessings of his mercy and election.

because of the ignorance that is in them

The Gentile's moral darkness and consequent alienation was a result of "ignorance" (a[gnoia , agnoia ) of God. While the word in secular literature usually means a mere lack of knowledge, in Scripture the word implies a refusal to know. "Not to know the Lord is as much as to ignore him." Ignorance in this context is certainly no excuse; it is sin. They "suppress the truth by their wickedness" (Rom 1:18); they "did not think it worthwhile to retain the knowledge of God" (Rom 1:28).

due to the hardening of their hearts.

This phrase worsens the case against the Gentiles. They are not victims of inadvertent ignorance; their ignorance is a willful product of their hard hearts. The word for "hardening" (pwvrwsi" , pôrôsis ) was used for a soft mass or tissue that calcified or turned to stone. The "heart" (kardiva , kardia ), as regularly in classical and biblical literature, is viewed as the seat of the will and understanding, not of the emotions.

4:19 Having lost all sensitivity,

The hardening process finally left them "past feeling; unable to feel pain." A similar idea is found in 1 Tim 4:2, where some have had their consciences "seared as with a hot iron." By their own consent and choice the Gentiles had reached a point where they no longer had the moral discernment or feeling to care about the degrading lives they led.

they have given themselves over to sensuality

Romans 1:24-32 says God "gave them over in the sinful desires of their hearts," while in this verse Paul says "they gave themselves." In either case it was the desire of the sinful heart, not the desire of God, that precipitated the action. The word translated "sensuality" (ajsevlgeia , aselgeia ) is the strongest Greek word for depravity, indicating a total disregard for decency (see notes on Gal 5:19). It encompasses riotous and excessive living, frequently with unrestrained sexual behavior in view.

so as to indulge in every kind of impurity,

Like sensuality, "impurity" (ajkaqarsiva , akatharsia ) is a work of the flesh (Gal 5:19). It indicates the kind of moral pollution that makes a man unfit to come before the presence of God. Not content merely to abandon God and sink into sin, the Gentiles wanted to practice "every kind" of impurity.

with a continual lust for more.

In their perverted way of seeing things, each different kind of sin was a delicacy to be desired. They practiced each new sin greedily, "in covetousness" (ejn pleonexiva/ , en pleonexia ). Their insatiable appetite for sin could never be satisfied (cf. 1 Pet 4:3).

4:20 You, however, did not come to know Christ that way.

But Paul's readers are strongly contrasted with those who are thus alienated from God. While dualism in Greek philosophy taught that the actions of the body had no effect on the inner man, no such folly is taught in Christ. The mind and body are inseparably connected in acts of immorality. "Do not let anyone lead you astray. He who does what is right is righteous, just as he is righteous. He who does what is sinful is of the devil" (1 John 3:7-8).

4:21 Surely you heard of him and were taught in him

Since Paul is addressing an audience larger than just his own original converts in Ephesus, he says "surely you have heard." To "hear" of Christ draws attention primarily to the first stage of hearing the gospel; to be "taught" highlights the further state of formal instruction.

in accordance with the truth that is in Jesus.

Truth was an important ideal in the life of Jesus, being used twenty-five times in the Gospel of John alone. Jesus said, "You will know the truth, and the truth will set you free" (John 8:32); "I am the way and the truth and the life" (John 14:6). "Jesus" without any addition is not found elsewhere in Ephesians, and is rare in any of Paul's epistles.

4:22 You were taught, with regard to your former way of life,

The words "You were taught" are added by the NIV to pick up the line of thought from the previous verse. The "former way of life" has been graphically described by Paul in vv. 17-19 and is not acceptable for a Christian. Three infinitives will sum up the new lifestyle that the readers are taught: to put off, to be made new, and to put on.

to put off your old self,

The old "self" (ajnqrwpo" , anthrôpos , "man") is the personality ruined by sinful desires and alienated from God. It is the "old self" that was crucified with Christ and buried in baptism (Rom 6:6). But Paul finds it necessary to instruct those who are already saints (Eph 1:1) that they must still "put off" the old nature, just as they would remove a soiled, worn-out garment. They are already God's holy people; now they must act like it!

which is being corrupted by its deceitful desires;

The stains that corrupt or defile the old nature are "the desires of deceit." These desires (ejpiqumivai , epithymiai , "lusts") are deceitful because they beguile people into sin and error. They promise fulfillment, but they deliver corruption and destruction.

4:23 to be made new in the attitude of your minds;

"To be made new" (ajnaneou'sqai , ananeousthai ) is a present infinitive, drawing attention to the continuing aspect of the action. The renovating of one's life is not an instantaneous thing, but a project still in progress.

The renewal takes place "in the spirit of your minds" by internal transformation. The process begins when the Spirit of Christ re- places the old self at conversion (Gal 2:20), and continues as the Christian is "transformed by the renewing of the mind" (Rom 12:2).

4:24 and to put on the new self,

Once the "old self" is put off like a filthy garment (cf. Isa 64:6), the "new self" can be put on. The verb "put on" (ejnduvsasqai , endysasthai ) is found only in Paul in the N.T. In Gal 3:27 and Rom 13:14 the believer puts on Christ; in Col 3:9-10 and the present verse the believer puts on the new self. "This, however, is only a different way of saying the same thing. Christ ruling in our lives is the new nature."

created to be like God in true righteousness and holiness.

In the beginning man was created in the image of God (Gen 1:26-27), but man sinned and then continued to fall short of the glory of God (Rom 3:23). Now in Christ there is a new beginning! The fallen sinner can be re-created in the image of his Creator. While the believer has been charged to be earnest to change his ethical lifestyle, the word "created" is a reminder that God himself is the primary producer of the change.

"True righteousness and holiness," then, is much more than man's own feeble attempts at self-righteousness. It involves an inner transformation which produces a whole new self.

2. Members of One Body (4:25-32)

²⁵ Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body. ²⁶"In your anger do not sin" ^a : Do not let the sun go down while you are still angry, ²⁷ and do not give the devil a foothold. ²⁸ He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need. ²⁹ Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. ³⁰ And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. ³¹ Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. ³² Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

^a 26 Psalm 4:4

4:25 Therefore each of you must put off falsehood and speak truthfully to his neighbor,

As in Col 3:8-14, Paul identifies exactly what it means for the believer to put off the old self and put on the new. To begin with (see Eph 6:14), the believer must put off "the lie" (yeu'do" , pseudos ). What sharper break with the old life could he make than to abandon the ways of the "father of lies" (John 8:44) and to take his stand with God, for whom it is "impossible to lie" (Heb 6:18)?

And the Christian must do more than avoid the outright lie; he must "speak truthfully." The half-truth, which is also half-lie, simply will not do. The "neighbor," in the context of the following clause, is anyone in the body of Christ.

for we are all members of one body.

People lie or withhold truth when they conclude that the other person is not competent to handle the whole truth in some desired manner. To convey a falsehood to a fellow believer, to deem him unworthy of knowing the truth, rips the fabric of unity in the "one body." As members of a "social organism" Christians must be able to share an honest, intimate association with one another.

4:26 "In your anger do not sin":

Anger is specified in both Ephesians and Colossians as a vice which the Christian must put away. Jesus warned that "anyone who is angry with his brother will be subject to judgment" (Matt 5:22). James declares that "man's anger does not bring about the righteous life that God desires" (James 1:20). Yet in the present verse Paul seems to allow, or even command, the Christian to "be angry" (ojrgivzesqe , orgizesthe ). As Paul quotes these words from Ps 4:4, does he intend the imperative verb as a concession ("if you get angry, as is inevitable") or as a command ("when appropriate, get angry with righteous indignation")? Since in just five more verses Paul forbids anger, it is unlikely that he commands it here. Moreover, as Bruce comments, "There is a subtle temptation to regard my anger as righteous indignation and other people's anger as sheer bad temper."

If feelings of anger are sometimes unavoidable, there are two things the Christian can do to avoid letting his emotions get him into trouble. The first is "do not sin." An action taken in the heat of anger is almost always the wrong action. Only God can properly execute wrath and vengeance (Rom 12:19).

Do not let the sun go down while you are still angry,

The second action the Christian must take is to get rid of anger within the day. Few things have higher priority than seeking reconciliation with a brother (Matt 5:24). Animosity must not be harbored as a growing resentment.

4:27 and do not give the devil a foothold.

When emotions are out of control, the devil steps in to exploit the situation. Whether in an action taken in the heat of passion, or in a smoldering resentment, the devil is given room to operate.

4:28 He who has been stealing must steal no longer,

The thief (oJ klevptwn , ho kleptôn , "the one stealing") must stop what he is doing, now that he is a believer. While the KJV says "he who stole," the present tense of the participle and the words "steal no longer" indicate a continuing and habitual problem.

but must work, doing something useful with his own hands,

The nobility of manual labor was known among the rabbis, as well: "He who does not teach his son a craft teaches him to be a robber." Paul himself was willing to work with his hands, making tents in Corinth (Acts 18:3; cf. 1 Thess 4:11-12; 2 Thess 3:6-12). It was to the Ephesian elders themselves that Paul said, "You yourselves know that these hands of mine have supplied my own needs and the needs of my companions" (Acts 20:34).

that he may have something to share with those in need.

Stealing is replaced by hard work. The cured thief learns to do something "useful," and with his newly earned bounty he learns to share. This is not foolish idealism; it is sound common sense. The dignity of labor and the joy of sharing leave no room for the desire to steal.

4:29 Do not let any unwholesome talk come out of your mouths,

"Do not let" could be well translated "Stop it from going on." The "unwholesome" (saprov" , sapros ) talk belongs to the category of "rotten" fruit (Matt 12:33), "decayed" trees (Matt 7:17), and "spoiled" fish (Matt 13:48). What comes "out of a man's mouth" defiles him, for "the things that come out of the mouth come from the heart" (Matt 15:11, 18). In the immediate context of this verse, "rotten words" are those which do not build up.

but only what is helpful for building others up according to their needs,

Bluntly stated, Paul's rule is this: "If you can't build up, shut up!" However, this does not call for constant false flattery. Criticism can be edifying, when offered in the proper spirit by the proper person.

that it may benefit those who listen.

As the penitent thief learns to do "useful" work to share with others, the former slanderer learns to "benefit" others with his upbuilding words. It is not enough to cease doing bad things; the Christian must start replacing them with good things.

4:30 And do not grieve the Holy Spirit of God,

Paul's readers must "stop" (as v. 29) grieving the Spirit with their abuse of their fellowman. In the context of the verses which immediately precede and follow this warning, we especially grieve God's Spirit by what we speak. The Spirit who speaks (1 Tim 4:1), teaches (John 14:26), and intercedes (Rom 8:27) has feelings and can be grieved. An impersonal force could be resisted or quenched, but "grieve" is movingly personal (cf. Isa 63:10).

with whom you were sealed for the day of redemption.

The Spirit is the seal, or identifying mark, placed on each child of God (Eph 1:13-14). When the Lord returns to claim his own, each of them will be recognized by the Spirit within them (Rom 8:9). Redemption, in one sense, has already taken place at the cross (Eph 1:7). The final realization of redemption, however, will take place at the end of this age "when the sons of God will be revealed" and they receive "the redemption" of their bodies (Rom 8:19, 23).

4:31 Get rid of all bitterness,

"Bitterness" (pikriva , pikria ) is "the temper which cherishes resentful feelings." It is a feeling of animosity or spite, nearly always in the N.T. in connection with speech.

rage and anger,

While "rage and anger" are often overlapping synonyms, the Stoics distinguished "rage" (qumov" , thymos ) as an initial explosion of hot temper and "anger" (ojrghv , orgç ) as a more settled feeling of gnawing hostility. This latter word of pent-up wrath is often used of the "wrath of God" (Rom 1:18 and Eph 5:6). Rage and anger are contrasting expressions of the same vice; Christians should not congratulate themselves for having one, but not the other.

brawling and slander,

"Brawling" (kraughv , kraugç , "clamor") is shouting out in anger. It is characteristic of a mob or assembly that covers up lack of sober arguments with its loudness (Luke 23:23; Acts 19:28; 23:19). "Slander" (blasfhmiva , blasphçmia ) is literally "speaking against. In reference to God it is "blasphemy"; in reference to man it is reviling and cursing, including the use of ominous and obscene words.

along with every form of malice.

All this is summed up in the word "malice" (kakiva , kakia ), which takes in any attitude or action which intends to harm one's neighbor. With this word Paul summarizes his rhetorical climax: "there has been a progression from anger's inner center ( pikria ) through its initial eruption ( thymos ) and steady festering (orgç ) to its external expression (kraugç ) and damaging of others (blasphçmia )." This evil disposition has no place in the new nature of the man newly created after God's own likeness.

4:32 Be kind and compassionate to one another,

In stunning contrast to what preceded, Paul says, "Be kind." "Kind" (crhstoiv , chrçstoi ) is more than gentle and polite; the word also means "useful" and "serviceable." It has the flavor of action and productivity. God showed his "kindness" to us (Eph 2:7) when he took steps to save us. "Compassionate" (eu[splagcnoi , eusplangchnoi ) originally had reference to the inner organs of the body, especially the heart, lungs, liver, and kidneys. This area of the body was noticed to produce strong feelings, even pain, when a tragedy was encountered. For this reason these organs were considered the seat of deepest emotion.

forgiving each other, just as in Christ God forgave you.

"Forgiving" (carizovmenoi , charizomenoi ) is literally "extending grace." Those who are re-created in the image of God should reproduce the free grace of his forgiving love. The word family of charizomai includes the ideas of happiness, pleasure, favor and goodwill. Therefore, if we forgive "just as" God in Christ forgave us, we will do it with a smile on our face!

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Eph 4:8

EPHESIANS 4:8 —Does Paul inaccurately quote Psalm 68:18 ?

PROBLEM: Paul quotes Psalm 68:18 saying, “When He ascended on high, He led captivity captive, andgave gifts to men” ( Eph. 4:8 ). Yet the OT Psalm reads, “You have ascended on high, you have led captivity captive; you have received gifts among men.” Is there a discrepancy here between these two texts?

SOLUTION: Some say that Paul did not quote from the Septuagint, but from the Aramaic Targum which is used by orthodox Jews to interpret the text. The Septuagint translates the Hebrew as “You have taken,” while the Targum translates the Hebrew “You have given.”

In any event, the idea given by these two translations of the Hebrew is that God received or took gifts so that they could then be distributed to men. Since both ideas are in the text, both renderings are correct. Thus, Paul says, “He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” ( Eph. 4:11 ). In other words, Paul quotes this OT passage to show that Christ was victorious over our spiritual enemies, taking from them the spoils of battle and passing on the gifts to believers who in the exercise of these gifts can be victorious over the enemy. Therefore, there are no discrepancies to be found in Paul’s use of this Psalm, since this is precisely what David did when he robbed his enemy of their gifts and gave them to his men.   

Critics Ask: Eph 4:9

EPHESIANS 4:9 —Did Jesus descend into hell?

PROBLEM: Paul claims here that Jesus “descended into the lower parts of the earth.” And the Apostles’ Creed declares that after Jesus died, He “descended into hell.” However, when Jesus was dying, He committed His spirit into His Father’s hand ( Luke 23:46 ) and told the thief that He would be with Him in “paradise” ( Luke 23:43 ) which is in the “third heaven” ( 2 Cor. 12:2 , 4 ). Where did Jesus go—to heaven or to hell?

SOLUTION: There are two views as to where Jesus went the three days His body was in the grave before His resurrection.

The Hades View. One position claims that Christ’s spirit went to the spirit world, while His body was in the grave. Here, they believe, He spoke to the “spirits in prison” ( 1 Peter 3:19 ) who were in a temporary holding place until He would come and “lead captivity captive,” that is, take them to heaven. According to this view, there were two compartments in Hades (or sheol ), one for the saved and another for the unsaved. They were separated by a “great gulf” ( Luke 16:26 ) which no person could pass. The section for the saved was called “Abraham’s bosom” ( Luke 16:23 ). When Christ, as the “firstfruits” of the resurrection ( 1 Cor. 15:20 ), ascended, He led these OT saints into heaven with Him for the first time.

The Heaven View. This teaching holds that the souls of OT believers went directly to heaven the moment they died. It offers the following arguments in support of its teaching.

First, Jesus affirmed that His spirit was going directly to heaven, declaring, “Father, into Your Hands I commend My spirit” ( Luke 23:46 ).

Second, Jesus promised the thief on the cross, “Today, you will be with me in Paradise” ( Luke 23:43 ). But “Paradise” is defined as “the third heaven” in 2 Corinthians 12:2 , 4 .

Third, when OT saints departed this life, they went directly to heaven. God took Enoch to be with Himself ( Gen. 5:24 ; cf. Heb. 11:5 ), and Elijah was caught up into “heaven” when he departed ( 2 Kings 2:1 ).

Fourth, “Abraham’s bosom” ( Luke 16:23 ) is a description of heaven. At no time is it ever described as hell. It is the place that Abraham went, which is the “kingdom of heaven” ( Matt. 8:11 ).

Fifth, when OT saints appear before the cross, they appear from heaven, as Moses and Elijah did on the Mount of Transfiguration ( Matt. 17:3 ).

Sixth, OT saints had to await Christ’s resurrection before their bodies could be resurrected ( 1 Cor. 15:20 ; cf. Matt. 27:53 ), but their souls went directly to heaven. Christ was the Lamb slain “from the foundation of the world” ( Rev. 13:8 ), and they were there on the merits of what God knew Christ would accomplish.

Seventh, “descending into the lower parts of the earth” is not a reference to hell, but to the grave. Even a woman’s womb is described as “lowest parts of the earth” ( Ps. 139:15 ). The phrase simply means caves, graves, or enclosures on the earth, as opposed to higher parts, like mountains. Besides this, hell is not in the lower parts of the earth—it is “under the earth” ( Phil. 2:10 ).

Eighth, the phrase, “descended into hell,” was not in the earliest Apostles’ Creed. It was not added until the 4th century. Further, as a creed, it is not inspired—it is only a human confession of faith.

Ninth, the “spirits in prison” were not saved, but unsaved beings. Indeed, they may refer to angels, not to human beings (see comments on 1 Peter 3:19 ).

Finally, when Christ “led captivity captive,” He was not leading friends into heaven, but bringing foes into bondage. It is a reference to His conquering the forces of evil. Christians are not “captives” in heaven. We are not forced to go there against our own free choice (see Matt. 23:37 ; 2 Peter 3:9 ).   

Critics Ask: Eph 4:26

EPHESIANS 4:26 —Is anger a sin or not?

PROBLEM: On the one hand, the Bible seems to approve of anger, saying, “be angry” ( Eph. 4:26 ). On the other hand, the Bible seems to disapprove of it, listing it as one of the “works of the flesh” ( Gal. 5:19-20 ).

SOLUTION: Anger as such is not necessarily wrong. In fact, anger at sin is definitely right. Jesus was angry at unbelief and hypocrisy (cf. Matt. 23 ; John 2:13-17 ), and God is angry at unrighteousness and apostasy (cf. Ex. 4:14 ; Num. 11:1 ). What is wrong is not anger at sin, but sinning in anger. Briefly, there is both a good sense and a bad sense of anger:   

GOOD ANGER BAD ANGER   

Righteous indignation Unrighteous eruptions   

Under self-control In loss of self-control   

Anger at sin Anger in sin   

As a spiritual expression As a natural passion

Evidence: Eph 4:11

Often Christians pass off their responsibility to reach out to the lost by saying that it’s not their " gifting." However, there is no such thing as the " gift of evangelism." That’s like saying, " He has the gift of feeding starving children." It is not a gift. Rather, he has love enough to take food to the hungry. Another word for evangelism is " love." The Scriptures here are speaking of the God-given ability of the evangelist to equip the saints for the work of ministry.

" It occurred to me that in our work with secular organizations, the leader shapes the heart and passion of the corporate entity. In our work with non-profit organizations, we have found the same principle to be operative. When it comes to the focus of the organization, the people who serve there tend to take on many of the core personality traits of the leader toward fulfilling the mandate of the organization. If this is true, and most churches seem to lack the fervor and focus for evangelism, is it reasonable to conclude that it may be because of the lack of zeal most pastors have for identifying, befriending, loving and evangelizing non-Christian people?" George Barna, Evangelism That Works

Evidence: Eph 4:18

When New Age followers say, " I am God," rather than revealing their delusions of grandeur, they are revealing their darkened understanding of their concept of God. The god of this world has blinded their minds. If, in their ignorance, sinners continually harden their hearts against the truth of God, they will eventually be unable to feel the Holy Spirit’s conviction, and will be given over to a life of sin ( Rom 1:21-24 ).

To reach them we must use God’s Law to provide understanding ( Rom 3:20 ). It breaks the hard heart, and reveals to the sinner that he is cut off from the life of God ( Rom 7:9 ).

QUESTIONS & OBJECTIONS

" Adam didn’t die the day God said he would!"

He certainly did. He died spiritually. The moment he sinned, he became " dead in trespasses and sins" ( Eph 2:1 ). Eze 18:4 says, " The soul that sins, it shall die." It is because we are born spiritually dead that Jesus came to give us spiritual life ( Joh 5:40 ; Joh 10:10 ; Joh 14:6 ; etc.). This is why Jesus told us that we must be born again ( Joh 3:3 ). When we repent of our sins and believe in Jesus Christ, the Bible tells us that we " pass from death to life" ( Joh 5:24 ; Rom 6:13 ; 1Jo 3:14 ).

" We are born dead in trespasses and sins, alienated, cut off, detached from the life of God. The day that man believed the devil’s lie (which is sin), he forfeited the life that distinguished him from the animal kingdom—the life of God. When sin came in, the life went out." Ian Thomas

Introduction / Outline

Robertson: Ephesians (Book Introduction)

The Epistle to the Ephesians

From Rome a.d. 63

By Way of Introduction

There are some problems of a special nature that confront us about the so-called Epistle to the Ephesians.

The Authorship

It is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. So far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.

Relation to Colossians

As we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.

The Destination

The oldest documents (Aleph and B) do not have the words en Ephesōi (in Ephesus) in Eph_1:1 (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here Col_4:16 " the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in Eph_1:1 as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.

The Date

The same date must be assigned as for Philemon and Colossians, probably a.d. 63.

The Place of Writing

This would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.

The Character of the Epistle

The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters Ephesians 1-3 of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

JFB: Ephesians (Book Introduction)

THE headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENÆUS, [Against Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by VALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So TERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF ALEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Eph 6:21-22). As to the omission of "which are at Ephesus" (Eph 1:1), in Manuscript B., so "in Rome" (Rom 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Act 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Act 18:24-26), and Aquila and Priscilla (Act 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Act 19:10, the "two years" in which verse are only part of the time, and Act 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Eph 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20:18-35).

This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; Eph 2:5 with Col 2:12-13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9-10; Eph 5:6-8 with Col 3:6-8; Eph 5:15-16 with Col 4:5; Eph 6:19-20 with Col 4:3-4; Eph 5:22-33; Eph 6:1-9 with Col 3:18; Eph 4:24-25 with Col 3:9; Eph 5:20-22 with Col 3:17-18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Acts 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19-20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Act 28:23, Act 28:30-31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Act 28:30) at least, and perhaps longer.

The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Act 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Eph 2:19-22). The Epistle (Eph 4:17; Eph 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6-7; Eph 2:7, as to "grace," with Act 20:24, Act 20:32 : this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and Eph 4:1 with Act 20:22-23. Also Eph 1:11, as to "the counsel of God," with Act 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Act 20:28. Also Eph 1:14, Eph 1:18; Eph 2:20; Eph 5:5, as to "building up" the "inheritance," with Act 20:32.

The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; Eph 2:5; Eph 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Eph 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Eph 6:13).

The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

JFB: Ephesians (Outline)

• INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23)
• GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22)
• HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21)
• EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation.
• EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33)
• MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24)

TSK: Ephesians 4 (Chapter Introduction)

Overview

Eph 4:1, He exhorts to unity; Eph 4:7, and declares that God therefore gives divers gifts unto men; Eph 4:11, that his church might be edified, Eph 4:16. and grow up in Christ; Eph 4:18, He calls them from the impurity of the Gentiles; Eph 4:24, to put on the new man; Eph 4:25, to cast off lying; Eph 4:29, and corrupt communication.

Poole: Ephesians 4 (Chapter Introduction)

CHAPTER 4

MHCC: Ephesians (Book Introduction)

This epistle was written when St. Paul was a prisoner at Rome. The design appears to be to strengthen the Ephesians in the faith of Christ, and to give exalted views of the love of God, and of the dignity and excellence of Christ, fortifying their minds against the scandal of the cross. He shows that they were saved by grace, and that however wretched they once were, they now had equal privileges with the Jews. He encourages them to persevere in their Christian calling, and urges them to walk in a manner becoming their profession, faithfully discharging the general and common duties of religion, and the special duties of particular relations.

MHCC: Ephesians 4 (Chapter Introduction)

(Eph 4:1-6) Exhortations to mutual forbearance and union.

(Eph 4:7-16) To a due use of spiritual gifts and graces.

(Eph 4:17-24) To purity and holiness.

(Eph 4:25-32) And to take heed of the sins practised among the heathen.

Matthew Henry: Ephesians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Ephesians

Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (Eph 1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2Ti 4:12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the Eph 4:1, Eph 5:1, and Eph 6:1 chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

Matthew Henry: Ephesians 4 (Chapter Introduction)

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general (Eph 4:1). II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them (Eph 4:2-16). III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances (Eph 4:25 to the end).

Barclay: Ephesians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE EPHESIANS

The Supreme Letter

By common consent the Letter to the Ephesians ranks very high in the devotional and theological literature of the Christian Church. It has been called "The Queen of the Epistles"--and rightly so. Many would hold that it is indeed the highest reach of New Testament thought. When John Knox was very near his end, the book that was most often read to him was John CalvinSermons on the Letter to the Ephesians. Coleridge said of Ephesians that it was "the divinest composition of man." He went on: "It embraces first, those doctrines peculiar to Christianity, and, then, those precepts common with it in natural religion." Ephesians clearly has a place all its own in the Pauline correspondence.

And yet there are certain very real problems connected with it. These problems are not the product of the minds of over-critical scholars, but are plain for all to see. When, however, these problems are solved, Ephesians becomes a greater letter than ever and shines with an even more radiant light.

The Circumstances Of The Writing Of Ephesians

Before we turn to the doubtful things, let us set down the certainties. First, Ephesians was clearly written when Paul was in prison. He calls himself "a prisoner for Christ" (Eph_3:1 ); it is as "a prisoner for the Lord" that he beseeches them (Eph_4:1 ); he is "an ambassador in chains" (Eph_6:20 ). It was in prison, and very near to the end, that Paul wrote Ephesians.

Second, Ephesians has clearly a close connection with Colossians. It would seem that Tychicus was the bearer of both these letters. In Colossians Paul says that Tychicus will tell them all about his affairs (Col_4:7 ); and in Ephesians he says that Tychicus will give them all information (Eph_6:21 ). Further, there is a close resemblance between the substance of the two letters, so close that more than 55 verses in the two letters are verbatim the same. Either, as Coleridge held, Colossians is what might be called "the overflow" of Ephesians, or Ephesians is a greater version of Colossians. We shall in the end come to see that it is this resemblance which gives us the clue to the unique place of Ephesians among the letters of Paul.

The Problem

So, then, it is certain that Ephesians was written when Paul was in prison for the faith and that it has in some way the closest possible connection with Colossians. The problem emerges when we begin to examine the question of to whom Ephesians was written.

In the ancient days letters were written on rolls of papyrus. When finished, they were tied with thread, and, if they were specially private or important, the knots in the thread were then sealed. But it was seldom that any address was written on them, for the very simple reason that, for the ordinary individual, there was no postal system. There was a government post, but it was available only for official and imperial correspondence and not for the ordinary person. Letters in those days were delivered by hand and therefore no address was necessary. So the titles of the New Testament letters are not part of the original letters at all. They were inserted afterwards when the letters were collected and published for all the Church to read.

When we study Ephesians closely, we find it in the last degree unlikely that it was written to the church at Ephesus. There are internal reasons for arriving at that conclusion.

(a) The letter was written to Gentiles. The recipients were "Gentiles in the flesh, called the uncircumcision by what is called the circumcision, separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise" (Eph_2:11 ). Paul urges them "no longer to live as the Gentiles do" (Eph_4:17 ). The fact that they were Gentiles did not of itself mean that the letter could not have been written to Ephesus; but it is a fact to note.

(b) Ephesians is the most impersonal letter Paul ever wrote. It is entirely without personal greetings and without the intimate personal messages of which the other letters are so full. That is doubly surprising when we remember that Paul spent longer in Ephesus than in any other city, no less than three years (Act_20:31 ). Further, there is no more intimate and affectionate passage in the whole New Testament than Act_20:17-35 where we have Paulfarewell talk to the elders of Ephesus, before he left Miletus on his last journey. It is very difficult to believe in face of all this that Paul would have sent a letter to Ephesus which was so impersonal.

(c) The indication of the letter is that Paul and the recipients did not know each other personally and that their knowledge of each other came by hearsay. In Eph_1:15 Paul writes: "Because I have heard of your faith in the Lord Jesus." The loyalty of the people to whom he was writing was something which had come to him by information and not by experience. In Eph_3:2 he writes to them: "Assuming that you have heard of the stewardship of Godgrace that was given to me for you." That is to say: "If you have heard that God gave me the special task and office of being the apostle to Gentiles such as you." The Churchknowledge of Paul as the apostle to the Gentiles was something of which they have heard, but not something which they knew by personal contact with him. So, then, within itself the letter bears signs that it does not fit the close and personal relationship which Paul had with the Church at Ephesus.

These facts might be explained; but there is one external fact which settles the matter. In Eph_1:1 none of the great early manuscripts of the Greek New Testament contain the words in Ephesus. They all read: "Paul...to the saints who are also faithful in Christ Jesus." And we know, from the way in which they comment on it, that that was the form in which the early Greek fathers knew the text.

Was Paul The Author?

Some scholars have gone on to find still another difficulty in Ephesians. They have doubted whether Paul was the author of the letter at all. On what grounds do they base their doubts?

They say that the vocabulary, is different from the vocabulary of Paul; and it is true that there are some seventy words in Ephesians which are not found in any other letter written by Paul. That need not trouble us, for the fact is that in Ephesians Paul was saying things which he had never said before. He was travelling a road of thought along which he had not before travelled; and naturally he needed new words to express new thoughts. It would be ridiculous to demand that a man with a mind like Paulshould never add to his vocabulary and should always express himself in the same way.

They say that the style is not the style of Paul. It is true-- we can see it even in the English, let alone in the Greek--that the style of Ephesians is different from that of the other letters. The other letters are all written to meet a definite situation. But, as A. H. McNeile has said, Ephesians is "a theological tract, or rather a religious mediation." Even the use of language is different. Moffatt puts it this way--generally speaking, Paullanguage pours out like a torrent; but in Ephesians we have "a slow, bright stream, flowing steadily along, which brims its high banks." The length of the sentences in Ephesians is astonishing. In the Greek Eph_1:3-14 ; Eph_1:15-23 ; Eph_2:1-9 ; Eph_3:1-7 are each one long, meandering sentence. McNeile very beautifully and rightly calls Ephesians "a poem in prose." All this is very unlike Paulnormal style.

What is to be said to this? There is first the general fact that no great writer always writes in the same style. Shakespeare can produce the very different styles of Hamlet, A Midsummer NightDream, The Taming of the Shrew, and the Sonnets. Any great stylist--and Paul was a great stylist--writes in a style to fit his aim and his circumstances at the time of writing. It is bad criticism to say that Paul did not write Ephesians simply because he has evolved a new vocabulary and a new style.

But there is more. Let us remember how Paul wrote most of his letters. He wrote them in the midst of a busy ministry, when, for the most part, he was on the road. He wrote them to meet a demanding problem which had to be dealt with at the moment. That is to say, in most of his letters Paul was writing against time. Now let us remember that Paul, if he wrote Ephesians, wrote it when he was in prison. That is to say, he had all the time in the world to write it. Is it any wonder that the style of Ephesians; is not the style of the earlier letters?

Moreover, this difference in style, this meditative, poetical quality is most apparent in Eph 1-3, and they are one long prayer, culminating in a great doxology. There is in fact nothing like this in all Paulletters. This is the language of lyrical prayer, not the language of argument or controversy or rebuke.

The differences are far from proving that Ephesians is not by Paul.

The Thought Of The Epistle

Certain scholars wish to go on to say that the thought of Ephesians is beyond the thought of any of the other letters of Paul. Let us see what that thought is. We have seen that Ephesians is intimately connected with Colossians whose central thought is the all-sufficiency, of Jesus Christ. In Jesus Christ were hidden all the treasures of wisdom and knowledge (Col_2:3 ); all the fulness of God dwelt in him (Col_1:19 ); in him the whole fulness of deity dwells bodily (Col_2:9 ); he alone is necessary and sufficient for mansalvation (Col_1:14 ). The whole thought of Colossians is based on the complete sufficiency of Jesus Christ.

The thought of Ephesians is a development of that conception. It is summarized in two verses of the first chapter, in which Paul speaks of God as, "having made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth." (Eph_1:9-10 ).

The key thought of Ephesians is the gathering together of all things in Jesus Christ. In nature as it is without Christ there is nothing but disunity and disharmony; it is "red in tooth and claw." Mandominion has broken the social union which should exist between man and the beasts; man is divided from man; class from class; nation from nation; ideology from ideology; Gentile from Jew. What is true of the world of outer nature is true of human nature. In every man there is a tension; every man is a walking civil war, torn between the desire for good and the desire for evil; he hates his sins and loves them at one and the same time. According to both Greek and Jewish thought in the time of Paul, this disharmony extends even to the heavenly places. A cosmic battle is raging between the powers of evil and the powers of good; between God and the demons. Worst of all there is disharmony between God and man. Man, who was meant to be in fellowship with God, is estranged from him.

So, then, in this world without Christ, there is nothing but disunity. That disunity is not Godpurpose but it can become a unity only when all things are united in Christ. As E. F. Scott has it: "The innumerable broken strands were to be brought together in Christ, knotted again into one, as they had been in the beginning." The central thought of Ephesians is the realization of the disunity in the universe and the conviction that it can become unity only when everything is united in Christ.

The Origin Of PaulThought

How did Paul arrive at this great conception of the unity of all things in Jesus Christ? Most likely he came to it in two ways. It is surely the inevitable outcome of his conviction, stated so vividly in Colossians, that Christ is all-sufficient. But it may well be that there was something else which moved Paulmind in this direction. He was a Roman citizen and proud of it. In his journeys Paul had seen a great deal of the Roman Empire, and now he was in Rome, the imperial city. In the Roman Empire a new unity had come to the world. The pax Romana, the Roman peace, was a very real thing. Kingdoms and states and countries, which had struggled and warred with each other, were gathered into a new unity in the Empire which was Rome. It may well be that in his imprisonment Paul saw with new eyes how all this unity centred in Rome; and it may well have seemed to him a symbol of how all things must centre in Christ, if a disunited nature and world and humanity were ever to be gathered into a unity. Surely, so far from being a conception that was beyond his thinking, all Paulthinking and experience would lead him precisely to that.

The Function Of The Church

It is in Eph 1-3 that Paul deals with this conception of the unity in Christ. In the second three chapters he has much to say of the place of the Church in Godplan to bring about that unity. It is here that Paul strikes out one of his greatest phrases. The Church is the Body of Christ. The Church is to be hands to do Christwork, feet to run upon his errands, a mouth to speak for him. So, then, we have a double thesis in Ephesians. First, Christ is Godinstrument of reconciliation. Second, the Church is Christinstrument of reconciliation. The Church must bring Christ to the world; and it is within the Church that all the middle walls of separation must be broken down. It is through the Church that the unity of all the discordant elements must be achieved. As E. F. Scott has it: "The Church stands for that purpose of world-wide reconciliation for which Christ appeared, and in all their intercourse with one another Christians must seek to realize this formative idea of the Church."

Who But Paul?

This is the thought of Ephesians. As we have seen, there are some who, thinking of the vocabulary and the style and the thought of this letter, cannot believe that Paul wrote it. E. J. Goodspeed, the American scholar, has put forward an interesting--but unconvincing--theory. The probability is that it was in Ephesus about the year A.D. 90 that the letters of Paul were first collected and sent out to the Church at large. It is Goodspeedtheory that the man responsible for that collection, some disciple of Paul, wrote Ephesians as a kind of introduction to the whole collection. Surely that theory breaks down on one salient fact. Any imitation is inferior to the original. But so far from being inferior Ephesians might well be said to be the greatest of all the Pauline letters. If Paul did not write it himself, we have to postulate as its writer someone who was possibly greater than Paul. E. F. Scott very relevantly demands: "Can we believe that in the Church of Paulday there was an unknown teacher of this supreme excellence? The natural assumption is surely that an epistle so like the work of Paul at his best was written by no other man than by Paul himself." No man ever had a greater vision of Christ than this which sees in Christ the one centre in whom all the disunities of life are gathered into one. No man ever had a greater vision of the Church than this which sees in the Church Godinstrument in that world-wide reconciliation. And we may well believe that no man other than Paul could rise to a vision like that.

The Destination Of Ephesians

We must now return to the problem which earlier we left unsolved. If Ephesians was not written to Ephesus--to what church was it written?

The oldest suggestion is that it was written to Laodicea. In Col_4:16 Paul writes: "And when this letter has been read among you, have it read also in the church of the Laodiceans; and see that you read also the letter from Laodicea." That sentence makes certain that a letter had gone from Paul to the church at Laodicea. We possess no such letter amongst Paulletters as they stand. Marcion was one of the first people to make a collection of Paulletters, just about the middle of the second century, and he actually calls Ephesians the Letter to the Laodiceans. So from very early times there must have been a feeling in the Church that Ephesians was actually sent in the first instance to Laodicea.

If we accept that interesting and attractive suggestion, we still have to explain how the letter lost its individual address to Laodicea and came to be connected with Ephesus. There could be two explanations.

It may be that, when Paul died, the church at Ephesus knew that the church at Laodicea possessed a wonderful letter from Paul; and wrote to Laodicea asking for a copy. A copy may have been made and sent off, omitting only the words in Laodicea in the first verse, and leaving a blank as the earliest manuscripts have a blank there. Almost thirty years later the letters of Paul were collected for general publication. Now Laodicea was in a district which was notorious for earthquakes, and it may well have been that all its archives were destroyed; and that, therefore, when the collection was made, the only copy of the Letter to the Laodiceans was that which survived in Ephesus. That letter may then have come to be known as the Letter to the Ephesians, because it was in Ephesus that the only extant copy survived.

The second suggested explanation was propounded by Harnack, the great German scholar. In the later days the church in Laodicea sadly fell from grace. In the Revelation there is a letter to Laodicea which makes sad reading (Rev_3:14-22 ). In that letter the church of Laodicea is unsparingly condemned by the Risen Christ, so much so that he says to her in that vivid phrase: "I will spew you out of my mouth" (Rev_3:16 ). Now in the ancient world there was a custom called damnatio memoriae, the condemnation of a manmemory. A man might have rendered many a signal service to the state, for which his name might occur in books, in the state annals, in inscriptions and on memorials. But if such a man ended in some base act, some utter wreck of honour, his memory was condemned. His name was erased from all books, obliterated from all inscriptions, chiselled out of all memorials. Harnack thinks it possible that the church of Laodicea underwent a damnatio memoriae so that her very name was obliterated from the Christian records. If that were so, then the copies of the Letter to Laodicea would have no address at all; and when the collection was made at Ephesus, the name of Ephesus might well have become attached to it.

The Circular Letter

Both these suggestions are possible but still another suggestion is far more likely. We believe that Ephesians was not in fact written to any one church, but was a circular letter to all PaulAsian churches. Let us look again at Col_4:16 . He writes: "And when this letter has been read among you, have it read also in the church at Laodicea; and see that you read also the letter from Laodicea." Paul does not say that the Colossians must read the epistle to Laodicea; they must read the epistle from Laodicea. It is as if Paul said: "There is a letter circulating; at the present moment it has reached Laodicea; when it is sent on to you from Laodicea be sure to read it." That sounds very like as if there was a letter circulating among the Asian churches,. and we believe that letter was Ephesians.

The Quintessence Of Paul

If this be so, Ephesians is Paulsupreme letter. We have seen that Ephesians and Colossians are very close to each other. We believe that what happened was that Paul wrote Colossians to deal with a definite situation, an outbreak of heresy. In so doing he stumbled on his great expression of the all-sufficiency of Christ. He said to himself: "This is something that I must get across to all men." So he took the matter he had used in Colossians, removed all the local and temporary and controversial aspects, and wrote a new letter to tell all men of the all-sufficient Christ. Ephesians, as we see it, is the one letter Paul sent to all the eastern churches to tell them that the destined unity of all men and of all things could never be found except in Christ, and to tell them of the supreme task of the Church that of being Christinstrument in the universal reconciliation of man to man and of man to God. That is why Ephesians is the Queen of the Epistles.

Study Method

In Ephesians Paulargument is very closely woven together. It often proceeds in long complicated sentences which are difficult to unravel. If we are really to grasp his meaning, there are passages where it will be better to read the letter, first in fairly long sections and then break down these sections into shorter passages for detailed study.

FURTHER READING

Ephesians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. Armitage Robinson, St. PaulEpistle to the Ephesians (MmC; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text

G: Greek Text

Barclay: Ephesians 4 (Chapter Introduction)

Ephesians 4 Introduction (Eph_4:1-10)

With this chapter the second part of the letter begins. In Eph 1-3 Paul has dealt with the great and eternal truths of the Christian faith, and with the function of the Church in the plan of God. Now he begins to sketch what each member of the Church must be if the Church is to carry out her part in that plan. Before we begin this chapter, let us again remind ourselves that the central thought of the letter is that Jesus has brought to a disunited world the way to unity. This way is through faith in him and it is the Church's task to proclaim this message to all the world. And now Paul turns to the character the Christian must have if the Church is to fulfil her great task of being Christ's instrument of universal reconciliation between man and man, and man and God within the world.

Worthy Of Our Calling (Eph_4:1-10 continued)

4:1-10 So then, I, the prisoner in the Lord, urge you to behave yourselves in a way that is worthy of the calling with which you are called. I urge you to behave with all humility, and gentleness, and patience. I urge you to bear with one another in love. I urge you eagerly to preserve that unity which the Holy Spirit can bring by binding things together in peace. There is one body and one Spirit, just as you have been called with one hope of your calling. There is one Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in all. To each one of you grace has been given, as it has been measured out to you by the free gift of Christ. Therefore scripture says, "He ascended into the height, and brought his captive band of prisoners, and gave gifts to men." (When it says that "he ascended." what else can it mean than that he also descended into the lower parts of the earth? He who descended is the same person as he who ascended above all the heavens, that he might fill all things with his presence.)

The Christian Virtues (Eph_4:1-3)

The Christian Gentleman (Eph_4:1-3 Continued)

The Undefeatable Patience (Eph_4:1-3 Continued)

The Christian Love (Eph_4:1-3 Continued)

The Basis Of Unity (Eph_4:4-6)

The Gifts Of Grace (Eph_4:7-10)

The Office-Bearers Of The Church (Eph_4:11-13)

The Aim Of The Office-Bearer (Eph_4:11-13 Continued)

Growing Into Christ (Eph_4:14-16)

The Things Which Must Be Abandoned (Eph_4:17-24)

Things Which Must Be Banished From Life (Eph_4:25-32)

Things Which Must Be Banished From Life (Eph_4:25-32 Continued)

Things Which Must Be Banished From Life (Eph_4:25-32 Continued)

Constable: Ephesians (Book Introduction)

Introduction

Historical background

Almost all Christians believed in the Pauline authorship of Ephesians until the nineteenth century when destructive biblical criticism gained influence (cf. 1:1; 3:1). The critics built a case against Pauline authorship from linguistic and stylistic features, literary comparisons chiefly with Colossians, historical evidence, and doctrinal peculiarities.

"When all the objections are carefully considered it will be seen that the weight of evidence is inadequate to overthrow the overwhelming external attestation to Pauline authorship, and the Epistle's own claims."¹

Most conservative New Testament scholars hold to the tradition that Paul wrote Ephesians along with Colossians, Philemon, and Philippians, the other "Prison Epistles," during his first Roman imprisonment, 60-62 A.D. (3:1; 4:1; 6:20; cf. Acts 28:16-31). During this time Paul was under house arrest. He lived in his own rented quarters under guard by Roman soldiers. He could have visitors and could minister without hindrance as far as his confinement permitted (Acts 28:16, 30-31). He was not chained in a prison cell at this time as he was during his second Roman imprisonment when he wrote 2 Timothy (cf. 2 Tim. 1:16). For some interpreters, the reference to Paul having recently sent Tychicus to Ephesus in 2 Timothy 4:12 seems to put the composition of Ephesians in the second imprisonment (cf. Eph. 6:21-22). However the similarities between Ephesians and Colossians have led most scholars to conclude that Paul wrote these two letters at the same time. The evidence for his having written Colossians and Philemon during the first imprisonment is strong.

Paul knew Ephesus and the church in that city well. He had ministered in Asia Minor, the Roman province of which Ephesus was the capitol, with Ephesus as his headquarters for about three years, 53-56 A.D. (Acts 19:1-20:1). It appears that he sent this epistle to the Ephesian church so the Christians there would subsequently circulate it among the other churches.² Three other New Testament books went first to Ephesus: 1 and 2 Timothy, and Revelation (cf. Rev. 2:1). Tychicus evidently delivered this epistle to the Ephesian church (Eph. 6:21-22).

Purpose

Paul's frequent references to the church as a mystery, previously unknown but now revealed, identify the apostle's main purpose in writing as having been the exposition of the mystery of the church (1:9; 3:3-4, 9; 5:32; 6:19). His emphasis on the church as Christ's body in which both Jewish and Gentile believers are one suggests that Paul wrote to promote unity in the Ephesian church and in the universal church. The emphasis on the importance of love is also strong. More than one-sixth of Paul's references to love in his 13 epistles occur in Ephesians. This also shows that he wanted to promote Christian unity in the church.

Message³

The Book of Ephesians enables us to view God's creation from an alpine altitude. When we study this book, it is as though we have climbed a high mountain peak because the book gives us that kind of perspective on what God has created. Recall the opening scenes in The Sound of Music movie where Maria Von Trapp is standing in a high meadow looking over the valleys and mountains beyond. Yet the creation Ephesians opens up to our vision is not the physical creation but the church and its position and importance in the panorama of God's program. The church is the subject of Ephesians.

One of the features of this book that distinguishes it from other Pauline epistles is its universal character. Ephesians deals with matters of perspective that are important to all churches of all ages. Ephesians is not like 1 Corinthians that concerns itself with the situation of one local congregation primarily. It is more like Romans that deals with the great revelations that transcend local church polity.

Ephesians is an exposition of one of the most important statements Jesus ever uttered during His earthly ministry. That statement is in Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." Other epistles similarly expound other teachings that Jesus gave while He walked this earth. For example, the Epistle of James is really an exposition of Jesus' Sermon on the Mount. John's first epistle is an exposition of Jesus' Upper Room Discourse. Likewise Ephesians explains Jesus' teaching concerning the church. All the New Testament epistles deal with the church, of course. However, Ephesians lifts us above all the other revelation on this subject and puts the church in perspective in the plan of God. Paul developed both the building of the church and the conflict of the church, suggested in Jesus' statement, here.

Paul introduced the central teaching of Ephesians in its first verse. We read, "To the saints . . . in Christ Jesus." This phrase indicates the composition of the church. It alerts us to what will follow in the epistle. The phrase "the saints" reflects the diversity and differences that exist in the church. Paul had much to say in this letter about God's individual blessing of believers (e.g., 1:3-2:10). However the phrase "in Christ Jesus" emphasizes the unification of these individuals in one united church. Paul also had much to say about the corporate calling of believers in this letter (e.g., 2:11-3:19). The church is one organism that God has created from individual believers in this age whom God has united in a vital relationship with Jesus Christ. The figure of the human body with its diverse members controlled by one head (2:14-16) is the perfect illustration of the church.

As we examine the central teaching in Ephesians we can see that it falls into two parts. First, there is revelation concerning the eternal character of the church. Second, there is teaching about the temporal conduct of the church.

Consider first the revelation concerning the eternal character of the church. Ephesians tells us three things about the character of the church.

First, it reveals its conception. The church was in the plan of God from eternity past. It was not something God devised the day Jesus Christ died because the Jews had rejected their Messiah. Some dispensational expositors have referred to the church as a parenthetical part of God's eternal plan. That does not mean the church was an after-thought by God. The church is just as much a part of God's plan for human history as the nation of Israel. God did not reveal it in the Old Testament. It is a mystery, a New Testament revelation not revealed previously. Nevertheless it was always part of God's plan. This is important for us to realize because when we see that God brought the church into existence it is easier to believe that Satan will never destroy the church.

The second thing Ephesians reveals about the eternal character of the church is its construction. Whereas God viewed the church in the past as part of His eternal plan, He is constructing it in the present by His eternal power. In Ephesians there is much emphasis on power, the tremendous power of God. Paul prayed that his readers would grow in their understanding of the eternal power of God, the power that raised Jesus from the grave (1:18-19). Paul used four different Greek words for power in 1:19. This is the same power that has raised the Christian up and seated him or her with Christ in the heavenly realms now (2:4-6). Moreover it is the same power available to you and to me as we engage our spiritual enemy who is trying to tear down the church (6:10-11). Too often the church fails because Christians think it cannot succeed. We fail to appreciate the eternal divine power presently available to build the church and to defeat its foes.

The third thing we learn from this epistle about the character of the church is its consummation. This too involves an eternal perspective. Ephesians reveals that the church will serve the purpose of God throughout eternity future (2:4-7; 3:8-10). The church will demonstrate the richness of God's grace to all beings forever (2:7). It will also demonstrate the richness of God's wisdom to all beings forever (3:10).

In summary, Ephesians reveals the important place the church has in God's eternal plan for history. In the past He conceived of it as part of His eternal plan. In the present He is constructing it with His eternal power. In the future He will bring it to consummation in fulfillment of His eternal purpose.

Whereas the revelation of the church's eternal character constitutes a major portion of this epistle Paul also taught much about the temporal conduct of the church. The church's eternal character has major implications for its temporal conduct (4:1). We can organize this part of the revelation under three headings as well.

The first implication of the character of the church that I want to point out that Paul stressed relates to its construction. Since the church is what it is, the unified body of Christ, it is very important that Christians preserve this unity (4:1-3). Note that this is not a unity among professing Christians that we must achieve. It is a unity among genuine Christians that we must preserve. We must be very careful to avoid causing divisions in the body of Christ. One of the seven things Solomon wrote that the Lord hates is someone who spreads strife among his brothers (Prov. 6:19).

A second implication of the character of the church relates to its confession. The church, Paul urged, must make a confession or give testimony to God. This is the will of God (5:15-17). We do this by sanctifying all of life to God, setting it apart to Him for His honor and glory. Consequently Paul talked about the basic relationships of life--husbands and wives, parents and children, employers and employees. Our faith must have an impact on these relationships. The church makes its confession before the world not primarily by formulating creeds of belief but by demonstrating sanctification in conduct.

Third, another implication of the character of the church that Paul explained relates to its conflict with the forces opposed to God's purposes. We must arm ourselves, stay alert, and take a stand against these spiritual forces (6:10-11).

To summarize, the church must maintain unity as it grows. It must sanctify every relationship as it makes its confession to the world. It must also stand firm against its spiritual enemies as it conflicts with Satan's forces. You see how these points clarify Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." The church cooperates with God as He builds it in three ways. It must remain united itself. Second, it must present a message of purity and holiness to the world by its sanctified relationships. Third, it must fight God's enemies after putting on the whole armor of God.

Attempting to summarize the teaching of Ephesians into a short message statement I would phrase it this way. Ephesians reveals that the church is part of God's eternal plan, and it grows as a result of God's power working through believers' lives, overcoming their spiritual enemies.

We come next to the abiding appeal that this letter contains. I said Paul summarized the central revelation of Ephesians in 1:1, "the saints . . . in Christ Jesus." Similarly he summarized the timeless exhortation of this letter in 4:1, "Walk . . . worthy of the calling with which you have been called."

First, we are to walk in view of God's eternal plan. That is, we should live now with God's purposes throughout eternity clearly in view. God chose us before the creation of the world so He could conform us to the image of His Son (1:4; Rom. 8:29). We are to "grow up . . . into Him . . . even Christ" (4:15). The measure in which we are living in holiness and in love is the measure in which we are conforming to God's eternal plan. Paul did not tell us to be holy because decency demands it, or because God may discipline us if we don't. We are to live thinking about God's eternal plan and remembering that God had our individual lives in His mind from eternity past.

We can walk according to God's plan only by appropriating His almighty power. God is able to enable us to walk in this plan by His power. "Now to Him who is able to do exceeding . . ." (3:20-21). We have the power to walk worthily. However, we must allow God's Spirit to control us if we want to walk in harmony with God's will (5:18).

Third, we are to walk opposing God's unseen enemies as well as in view of God's eternal plan and appropriating God's almighty power. We need to balance the passive "be filled with the Spirit" with the active "stand firm" (6:14). Our enemies are not primarily other people but the unseen demonic personalities behind them. In former years, people scoffed at the idea of demons and malignant spiritual forces. Today there is a more realistic awareness of their existence and powerful influence. We must engage spiritual enemies with spiritual arms: truthfulness, righteous conduct, the gospel, trust in God, the Word of God appropriate to the need, and prayer (6:14-18).

Finally let me make application of the message of this epistle to us.

The measure of the church's power to change the world is the measure of her other-worldliness. Many in our day criticize the church for being uninvolved, or at least not involved enough, with the physical problems of people. Ephesians teaches us that the way to help people the most is by dealing with unseen issues: unity, love, holiness, prayer, and evangelism. We do the church's work much more effectively by praying than by picketing, by protesting, and by politicking. The measure of the church's power to help the world is the measure of her other-worldliness. The church must remember her heavenly calling in the eternal plan of God to realize all God purposes for her.

Conversely the measure of the church's other-worldliness is the measure of her influence in the world. If we really see God's purpose for the church, we can never remain unconcerned about or uninvolved with the physical problems of people. Was our Lord insensitive to suffering, unconcerned about injustice, or lacking in compassion toward the oppressed? Never, and He is the Head into whom we are to grow up.

"The church of God can never help God when she ceases to be other-worldly. When she is other-worldly she helps the world; and cannot avoid doing so."⁴

Constable: Ephesians (Outline)

Outline

I. Salutation 1:1-2

II. The Christian's calling 1:3-3:21

A. Individual calling 1:3-2:10

1. The purpose: glory 1:3-14

2. The means: knowledge 1:15-23

3. The motive: grace 2:1-10

B. Corporate calling 2:11-3:19

1. Present unity 2:11-22

2. Past ignorance 3:1-13

3. Future comprehension 3:14-19

C. Doxology 3:20-21

III. The Christian's conduct 4:1-6:20

A. Spiritual walk 4:1-6:9

1. Walking in unity 4:1-16

2. Walking in holiness 4:17-32

3. Walking in love 5:1-6

4. Walking in light 5:7-14

5. Walking in wisdom 5:15-6:9

B. Spiritual warfare 6:10-20

IV. Conclusion 6:21-24

Constable: Ephesians

Ephesians

Bibliography

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Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Deighton, Bell, and Co., 1880.

Allen, John A. The Epistle to the Ephesians. London: SCM Press, 1959.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Armstrong, John H. "How Shall We Wage Our Warfare?" In The Coming Evangelical Crisis, pp. 227-41. Edited by John H. Armstrong. Chicago: Moody Press, 1996.

Barclay, William. The Letters to the Galatians and Ephesians. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Basinger, David and Basinger, Randall. Predestination and Free Will. Downer's Grove: InterVarsity Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

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Copyright 2003 by Thomas L. Constable

Haydock: Ephesians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE EPHESIANS.

INTRODUCTION.

Ephesus was a famous city, the metropolis of Asia Minor, upon the Ægean Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62 [in the year A.D. 62], or in the latter imprisonment, as others judge about an. 65, in uncertain. (Witham) ---Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote his Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord's ascension. (Challoner) --- Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received from St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. redemption, justification, call of the Gentiles, predestination, and the glorification of Christ, and his body, the Church. In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. et seq. and xix. 1. et sequ. --- When Cardinal Pole was consulted by what method the obscure passages of St. Paul's Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty.

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Gill: Ephesians (Book Introduction)

INTRODUCTION TO EPHESIANS

The city of Ephesus is, by Pliny ^a, called the other light of Asia; Miletus was one, and Ephesus the other: it was the metropolis of the lesser Asia, and one of the twelve cities of Ionia, and the first and chief of them: it is said to be built by the Amazons ^b: it was famous for the magnificent temple of Diana; and the inhabitants of it were very much given to superstition and idolatry, and even to devilish arts, Act 19:19. It abounded with orators and philosophers, and men of great wisdom and learning ^c; and was formerly a very rich, trading, flourishing city, but now a village, and a poor desolate place; it retains the name of Efeso, though the Turks call it Aia Salik. Hither the Apostle Paul first went after he had been at Corinth, though he then made but a short stay; when he came thither again, he found twelve disciples, and was the instrument of making a great many more: here he continued two or three years and formed a Gospel church, very large and flourishing, to whom he writes this epistle; and which was written by him when he was a prisoner at Rome, as appears by several passages in it, Eph 3:1, and seems to have been written much about the same time as were the epistles to the Philippians, and to the Colossians, and to Philemon. Dr. Hammond thinks it was written about the year 58, and Dr. Lightfoot places it in 59, and the fifth year of Nero. The occasion of it was the foresight the apostle had of false teachers that would spring up in this church, after his death, and spread their pernicious doctrines, and draw away disciples after them, and do great mischief in the church; wherefore the design of this epistle is to establish the saints in the doctrines of the Gospel, that so they might not be carried away with the errors of the wicked: the subject matter of it is most excellent; it treats of the most sublime doctrines of grace, of divine predestination, and eternal election, of redemption by Christ, and of peace and pardon by his blood, of conversion by the power of efficacious grace, and of salvation by the free grace of God, in opposition to works: it also very largely treats of the nature and usefulness of the Gospel ministry, and of gifts qualifying for it, and of the several duties of religion incumbent on Christians; and the method which is used is exceeding apt and beautiful, for the apostle first begins with the doctrines of the Gospel, which he distinctly handles and explains, and then proceeds to enforce the duties belonging to men, both as men and Christians.

Gill: Ephesians 4 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 4

The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Eph 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Eph 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Eph 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Eph 4:7, which is proved Eph 4:8, out of a passage in Psa 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Eph 4:9, of which a particular enumeration is given, Eph 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Eph 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Eph 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Eph 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Eph 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Eph 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Eph 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Eph 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Eph 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Eph 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Eph 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Eph 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Eph 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Eph 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Eph 4:31.

College: Ephesians (Book Introduction)

INTRODUCTION

We are saved by grace through faith! We do not earn our salvation - it is the gift of God. This is the shocking good news of Ephesians. Even though we were dead in sin and fully deserved God's wrath, he saved us and brought us into the body of Christ. It is a glorious privilege to be a part of Christ's body, and it carries with it a glorious responsibility.

We are saved by grace, for good works. God saved us so that he could live in us and work through us. We are filled with his fullness and re-created in his likeness. We are imitators of God. His power works in us, making possible more than we could ever ask or think. We are strong in the Lord and in his mighty power. The message of Ephesians is a message of salvation: God gives it; man lives it.

THE WRITER

From earliest times the church has acknowledged Paul as the author of Ephesians. But while Ephesians has been called "the quintessence of Paulinism," it is now widely denied that Paul wrote the book. Despite the current trend in scholarly criticism, there are good and sufficient reasons for upholding Paul as the author.

Reasons to Support Paul as the Author

1. The letter claims to have been written by Paul (1:1 and 3:1), and has several personal references (1:15-16; 4:1; 6:19-20). Those who deny this claim must assume the burden of proving otherwise.

2. The letter was widely known and accepted in the early church, and no one (not even the heretic Marcion) disputed that Paul was the author.

3. The letter is filled with Pauline features. Is it more likely that an imitator copied Paul's writing style in 90 to 95% of the epistle, or that Paul himself wrote it, diverging from his usual style 5 to 10% of the time?

4. The letter closely parallels Colossians.

5. The practice of writing letters in the name of someone else was not as widely practiced in the early church as some claim.

6. A comparison with the church literature of the period from which a non-Pauline Ephesians is supposed to come (such as 1 Clement) indicates that the letter is far more akin to Paul than to the supposedly contemporary church literature of the late first century.

7. The major themes - justification by faith, grace, atonement by Christ, the place of the Jews and the law - agree with Paul's uncontroverted letters.

8. The nature of the letter accords well with what Paul would have written from prison, as a final summation of what the church is.

Challenges to Pauline Authorship

It must be admitted that many scholars have advanced reasons to reject Paul as the author of Ephesians. Their challenges will be listed and briefly answered:

1. Style and Vocabulary: The sentences are often long and complicated, with heavy use of synonyms and adjectives. Certain words and phrases ("devil," "heavenly realms") are not found in other Pauline letters.

However, it must be seriously questioned whether our collection of Paul's brief letters can establish what his style and vocabulary was. Furthermore, an author must be free to exercise flexibility in his style when he writes to a different audience on a different subject. Finally, "devil" is found in 1 Timothy, 2 Timothy, and Titus (but the critics deny the Pauline authorship of all three of these as well).

2. Literary Dependence: There are so many parallels between Ephesians and other letters, especially Colossians, that Ephesians must have been copied and expanded by an admirer of Paul. Of the 155 verses in Ephesians it is estimated that 73 have verbal parallels in Colossians.

However, the similarities could more easily result because the letters all had the same author. There is good evidence that Ephesians and Colossians were written at the same time, which would account for their frequent parallels. (It should be noted that the "style and vocabulary" argument is that Ephesians is too different, while the "literary dependence" argument is that Ephesians is too much the same.)

3. Historical Considerations: The Jew/Gentile tension has ceased; the "holy apostles" are revered as in retrospect; and the "dividing wall" at the temple in Jerusalem has been torn down. Therefore, the letter must have been written after Paul had already died.

However, the Jew/Gentile tension was not as big a problem in some locations; the apostles were held in reverence from the very beginning (Acts 2:42; 5:12-13); the symbolic "dividing wall" could still stand in the temple when it had already been torn down in the church.

4. Doctrinal Arguments: The "church" is now universal, rather than local; various themes are handled differently in other Pauline letters; the view of marriage differs from 1 Cor 7.

However, these arguments are more apparent than real. From the beginning Jesus saw his church on a universal scale (Matt 16:18) and nothing prevents Paul from using this concept. Certain themes (such as "the mystery," "in Christ," the Trinity) may be expressed in different terms in Ephesians, but it is foolish to force a strict uniformity on Paul or to prohibit him from adding any insights to what he has already written.

In conclusion, it must be said that those who dispute what the church has accepted from the beginning have not proved their case. There is more than sufficient reason to accept the epistle as from Paul's own hand, and to feel his pulse beating in every line.

THE AUDIENCE

The Recipients of the Letter

There are several reasons to question whether Paul addressed this epistle to the Ephesian saints:

1. Several of the earliest manuscripts do not include the words "in Ephesus" in 1:1.

2. Marcion, while a heretic, referred to it as "the epistle to the Laodiceans" at a very early date (about A.D. 140).

3. Though Paul spent three years in Ephesus, longer than any other location on his missionary journeys, the letter is strangely impersonal. He "has heard" about their faith (1:15). Unlike his other epistles, Paul addresses no local problems, and closes without a single personal greeting.

4. The epistle has the mature, universal tone of a letter sent as an encyclical, in this instance to all the churches of Asia Minor.

At the same time, most manuscripts do include "in Ephesus" and the church has traditionally called this epistle "to the Ephesians." If Paul did intend that the letter be sent to churches throughout Asia Minor, it is logical that it would have been sent first to the leading city, and from there copies would be circulated. It is likely, then, that Paul did send this epistle to the Ephesians, but not to them alone.

The Locale

Ephesus was the most important city in the Roman province of Asia, located on the west coast of what is now Turkey. It was a leading commercial center, situated at the intersection of two major trade routes. It was a city where East met West, with the resulting exchange of ideas and philosophies. Ephesus boasted the temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. Four times the size of the famed Parthenon in Athens, this temple also served as the bank of Asia Minor, one of the few places where money could be safely deposited. An enormous theatre in the center of the city could seat from 25,000 to 50,000 people.

Within its population of one-third of a million, Ephesus also had a large colony of Jews. After rejection by the local Jewish community, Paul found it possible to teach daily in the lecture hall of Tyrannus. From this strategic center the gospel message spread "so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10).

Ephesus and the other cities of Asia Minor to which Paul sent this epistle are also mentioned in Rev 1:4-3:22. By that time the church in Ephesus needed to repent and return to its first love. Ephesus continued as a leading center of Christianity for several centuries.

THE DATE AND PLACE OF WRITING

Proceeding with the conclusion that Paul himself wrote this epistle, it is necessary to identify when and where he did so. We know that Paul wrote from an imprisonment (3:1; 4:1) in which he was confined with chains (6:20). We can safely assume, furthermore, that at this same time Paul also sent letters to the Colossians and to Philemon. But where was Paul imprisoned?

Rome

The traditional - and most likely correct - view is that Paul wrote from the imprisonment in Rome described in Acts 28:16-30. Paul was allowed to live in a private dwelling, with a soldier to guard him. This continued for two years, and during the latter part of this time Paul wrote Ephesians, Colossians, and Philemon - and no doubt Philippians, as well. A date around A.D. 62 is likely.

Caesarea

Paul is also known to have spent two years imprisoned in Caesarea (Acts 24:27), before his voyage to Rome. It has been suggested that Onesimus would have been more inclined to escape the 500 miles to Caesarea than to attempt the long voyage to Rome. While this location is possible, yielding a date of A.D. 58-60, no real evidence can be introduced in its support.

Ephesus

Somewhat surprisingly, some critics have attempted to make Ephesus the site of Paul's prison epistles. This would be an even more convenient location for the escape of Onesimus. However, neither the book of Acts nor church history know anything of an imprisonment in Ephesus. Paul did refer to fighting "wild beasts" in Ephesus (1 Cor 15:32), but since the city did not have a coliseum and Paul was a Roman citizen, this is probably a metaphor for the fierce men who opposed him. Because this view has no historical support, it has only its novelty to commend it.

Probable Reconstruction of Events

During his imprisonment in Rome, Paul met and converted the runaway slave Onesimus. Not long afterward, he received troubling news about doctrinal problems in Colosse (Col 1:9), the home town of Onesimus (Col 4:9). Paul determined to send the letter of Colossians to correct their errors, and decided to send Onesimus back to Philemon at the same time. Having penned letters to address these two problems, Paul also wrote a letter to the saints in Ephesus, intending that it be circulated among all the churches of Asia Minor. The resulting epistle has been called "the divinest composition of man."

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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-College Press New Testament Commentary: with the NIV

College: Ephesians (Outline)

OUTLINE

I. DOCTRINE: God's Plan for Salvation - Eph 1:1-3:21

A. God's Blessings - 1:1-23

1. Salutation - 1:1-2

2. Present Blessings in Christ - 1:3-14

3. Potential Blessings in Christ - 1:15-23

B. God's Salvation - 2:1-22

1. Saved from Sin - 2:1-10

2. Saved from Separation - 2:11-22

C. God's Participation - 3:1-21

1. God Working in Paul - 3:1-13

2. God Working in All Christians - 3:14-21

II. DUTIES: The Christian's Response to Salvation - 4:1-6:24

A. The Christian in Church Life - 4:1-16

1. Unity in the Body - 4:1-6

2. Diversity in the Body - 4:7-11

3. Maturity in the Body - 4:12-16

B. The Christian in Personal Life - 4:17-5:21

1. The Old Nature vs. the New - 4:17-24

2. Members of One Body - 4:25-32

3. Walking in Love - 5:1-2

4. Walking in Light - 5:3-14

5. Walking in Wisdom - 5:15-21

C. The Christian in Domestic Life - 5:22-6:9

1. Wives and Husbands - 5:22-33

2. Children and Parents - 6:1-4

3. Slaves and Masters -6:5-9

D. The Christian in Warfare - 6:10-24

1. The Nature of the Enemy - 6:10-12

2. The Armor of God - 6:13-18

3. Paul's Own Farewell - 6:19-24

-College Press New Testament Commentary: with the NIV