Ephesians 4: Summary and Commentary

Verse 1

4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.

4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.

4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.

Verse 2

4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).

Verse 3

4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).

Verse 4

4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).

Verse 7

4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.

4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).

Verse 8

4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).

Verse 9

4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).

Verse 11

4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths to the church. • Pastors and teachers might refer to separate ministries or to two aspects of the same ministry.

Verse 12

4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.

Verse 13

4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).

Verse 14

4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).

Verse 16

4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).

Verse 17

4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.

4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.

Verse 18

4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).

Verse 19

4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).

Verse 20

4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).

Verse 24

4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).

Verse 25

4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.

Verse 26

4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.

Verse 28

4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).

Verse 29

4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).

Verse 30

4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).

Verse 32

4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).

Verse 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.

Verse 2

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 (Ti2 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, Ti2 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.

Verse 17

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.

Verse 2

lowliness—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].

meekness—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 (Sa2 16:11; compare Gal 6:1; Ti2 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]).

Verse 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.

hope—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.

of your calling—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; Zac 14:9).

Verse 5

Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (Mar 16:16; Col 2:12). Compare Co1 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 Co1 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; Jde 1:3); unity of origination (Eph 2:19-21): unity of sacraments (Eph 4:5; Co1 10:17; Co1 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].

Verse 6

above—"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).

through all—by means of Christ "who filleth all things" (Eph 4:10; Eph 2:20-21), and is "a propitiation" for all men (Jo1 2:2).

in you all—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; Jo1 5:1).

Verse 7

But—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.

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

Verse 8

Wherefore—"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].

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

When he ascended—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.

captivity—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; Pe2 2:4), led as it were in triumphal procession as a sign of the destruction of the foe.

gave gifts unto men—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).

Verse 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.

lower parts of the earth—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).

Verse 10

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

might fill—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].

Verse 11

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

gave some, apostles—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, Co1 12:10, Co1 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" (Ti2 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; Pe1 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).

Verse 12

For—with a view to; the ultimate aim. "Unto."

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

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

the ministry—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).

edifying—that is, building up as the temple of the Holy Ghost.

Verse 13

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

faith and . . . knowledge—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; Pe2 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).

perfect man—unto the full-grown man (Co1 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.

stature, &c.—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.

Verse 14

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

tossed to and fro—inwardly, even without wind; like billows of the sea. So the Greek. Compare Jam 1:6.

carried about—with every wind from without.

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

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

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

of men—contrasted with Christ (Eph 4:13).

and—Greek, "in."

cunning craftiness, whereby they lie in wait to deceive—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.

Verse 15

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

in love—"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).

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

into him—so as to be more and more incorporated with Him, and become one with Him.

the head— (Eph 1:22).

Verse 16

(Col 2:19).

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

compacted—implying firm consolidation.

by that which every joint supplieth—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.

effectual working— (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.

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

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

Verse 17

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

testify in the Lord—in whom (as our element) we do all things pertaining to the ministry (Th1 4:1 [ALFORD]; Rom 9:1).

henceforth . . . not—Greek, "no longer"; resumed from Eph 4:14.

other—Greek, "the rest of the Gentiles."

in the vanity, &c.—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; Th1 4:5).

Verse 18

More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare Eph 5:8; Act 26:18; Th1 5:4-5).

alienated—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).

life of God—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].

through—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; Pe1 1:14).

because of—"on account of."

blindness—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."

Verse 19

past feeling—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).

given themselves over—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].

lasciviousness—"wantonness" [ALFORD]. So it is translated in Rom 13:13; Pe2 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].

to work all uncleanness—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."

with greediness—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.

Verse 20

learned Christ— (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.

Verse 21

If so be that—not implying doubt; assuming what I have no reason to doubt, that

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

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

as the truth is in Jesus—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.

Verse 22

That ye—following "Ye have been taught" (Eph 4:21).

concerning the former conversation—"in respect to your former way of life."

the old man—your old unconverted nature (Rom 6:6).

is corrupt according to the deceitful lusts—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.

Verse 23

be renewed—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."

in the spirit of your mind—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" (Jde 1:19) [ALFORD]. Spirit is not in this sense attributed to the unregenerate (Th1 5:23).

Verse 24

put on the new man—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).

after God, &c.—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; Pe1 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 (Co2 4:4; Col 1:15; Heb 1:3).

in righteousness—"IN" it as the element of the renewed man.

true holiness—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.

Verse 25

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

putting away—Greek, "having put away" once for all.

lying—"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from Zac 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.

Verse 26

Be ye angry, and sin not—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).

let not the sun go down upon your wrath—"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].

Verse 27

Neither give place—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).

Verse 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.

but rather—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.

let him labour—Theft and idleness go together.

the thing which is good—in contrast with theft, the thing which was evil in his past character.

with his hands—in contrast with his former thievish use of his hands.

that he may have to give—"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; Th2 3:8) acted as he taught (Th1 4:11).

Verse 29

corrupt—literally, "insipid," without "the salt of grace" (Col 4:6), so worthless and then becoming corrupt: included in "foolish talking" (Eph 5:4). Its opposite is "that which is good to edifying."

communication—language.

that which, &c.—Greek, "whatever is good."

use of edifying—literally, "for edifying of the need," that is, for edifying where it is needed. Seasonably edifying; according as the occasion and present needs of the hearers require, now censure, at another time consolation. Even words good in themselves must be introduced seasonably lest by our fault they prove injurious instead of useful. TRENCH explains, Not vague generalities, which would suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being "for the edifying of the occasion" (Col 4:6).

minister—Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose.

Verse 30

grieve not—A condescension to human modes of thought most touching. Compare "vexed His Holy Spirit" (Isa 63:10; Psa 78:40); "fretted me" (Eze 16:43 : implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (Act 7:51). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, &c.

whereby ye are sealed—rather, "wherein (or 'in whom') ye were sealed." As in Eph 1:13, believers are said to be sealed "in" Christ, so here "in the Holy Spirit," who is one with Christ, and who reveals Christ in the soul: the Greek implies that the sealing was done already once for all. It is the Father "BY" whom believers, as well as the Son Himself, were sealed (Joh 6:27). The Spirit is represented as itself the seal (Eph 1:13, for the image employed, see on Eph 1:13). Here the Spirit is the element IN which the believer is sealed, His gracious influences being the seal itself.

unto—kept safely against the day of redemption, namely, of the completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow (Eph 1:14; Luk 21:28; Rom 8:23).

Verse 31

bitterness—both of spirit and of speech: opposed to "kind."

wrath—passion for a time: opposed to "tender-hearted." Whence BENGEL translates for "wrath," harshness.

anger—lasting resentment: opposed to "forgiving one another."

clamour—compared by CHRYSOSTOM to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider." "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [CHRYSOSTOM].

Verse 32

(Luk 7:42; Col 3:12).

even as—God hath shown Himself "kind, tender-hearted, and forgiving to you"; it is but just that you in turn shall be so to your fellow men, who have not erred against you in the degree that you have erred against God (Mat 18:33).

God for Christ's sake—rather as Greek, "God in Christ" (Co2 5:19). It is in Christ that God vouchsafes forgiveness to us. It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man.

hath forgiven—rather as Greek, "forgave you." God has, once for all, forgiven sin in Christ, as a past historical fact.

Next: Ephesians Chapter 5