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Text -- Ephesians 4:1-3 (NET)

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Context
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.
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Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

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NET Notes , Geneva Bible

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TSK Synopsis , Combined Bible , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College

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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 t...

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.

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 withou...

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).

Vincent: Eph 4:1 - -- In the Lord See on Phi 1:14.

In the Lord

See on Phi 1:14.

Vincent: Eph 4:2 - -- Lowiness - meekness See on Mat 11:29; see on Mat 5:5.

Lowiness - meekness

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

Vincent: Eph 4:2 - -- Long-suffering See on Jam 5:7.

Long-suffering

See on Jam 5:7.

Vincent: Eph 4:2 - -- Forbearing ( ἀνεχόμενοι ) See on Luk 9:41.

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 ...

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.

To keep ( τηρεῖν )

See on reserved , 1Pe 1:4.

Vincent: Eph 4:3 - -- Unity of the Spirit Wrought by the Holy Spirit.

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, h...

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 ."

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 the...

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.

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

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 ...

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...

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...

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]).

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 t...

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

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 stron...

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 Go...

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 signi...

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

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

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 tria...

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 converte...

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.

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 i...

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...

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. Innumera...

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.

Defender: Eph 4:1 - -- See note on Eph 3:1.

See note on Eph 3:1.

Defender: Eph 4:1 - -- A Christian's "walk" should both match and balance his doctrine.

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)."

"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 cha...

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)."

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; 1P...

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, 1C...

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

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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 Gen...

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...

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 t...

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.

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 gi...

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, un...

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-...

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.

Haydock: Eph 4:1 - -- Here begins the second part of this epistle, in which he exhorts them to the practice of Christian virtues. (Witham)

Here begins the second part of this epistle, in which he exhorts them to the practice of Christian virtues. (Witham)

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,...

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 thought...

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...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Eph 4:1 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 re...

NET Notes: Eph 4:2 Or “putting up with”; or “forbearing.”

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...

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...

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 wit...

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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...

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...

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, wh...

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;...

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 humi...

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, o...

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 Chri...

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 hin...

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 i...

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 t...

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,...

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 gr...

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. ...

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...

Constable: Eph 4:1-16 - --1. Walking in unity 4:1-16 He began by stressing the importance of walking (or living) in unity....

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...

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 ...

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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-...

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...

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 PRA...

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 ed...

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 giv...

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 holin...

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 l...

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 chapte...

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 letter...

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 ...

Constable: Ephesians (Book Introduction) Introduction Historical background Almost all Christians believed in the Pauline autho...

Constable: Ephesians (Outline) Outline I. Salutation 1:1-2 II. The Christian's calling 1:3-3:21 A. Indi...

Constable: Ephesians Ephesians Bibliography Abbot, T. K. A Critical and Exegetical Commentary on the Epistles to the Ephesians and t...

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...

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 me...

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, ...

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. ...

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 Ch...

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