Ephesians 4

Eph 4:1-32.

EXHORTATIONS TO

CHRISTIAN

DUTIES

RESTING ON

OUR

CHRISTIAN

PRIVILEGES, AS

UNITED IN

ONE

BODY, THOUGH

VARYING IN THE

GRACES

GIVEN TO THE

SEVERAL

MEMBERS, THAT

WE

MAY

COME UNTO A

PERFECT

MAN IN

CHRIST.

1. Translate, according to the Greek order, "I beseech you,

therefore (seeing that such is your calling of grace, the first through

third chapters) I the prisoner in the Lord

(that is, imprisoned in the Lord's cause)." What the world counted

ignominy, he counts the highest honor, and he glories in his bonds for

Christ, more than a king in his diadem [THEODORET].

His bonds, too, are an argument which should enforce his exhortation.

vocation--Translate, "calling" to accord, as the Greek does, with

"called"

(Eph 4:4;

Eph 1:18;

Ro 8:28, 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.

2, 3. 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

(2Sa 16:11;

compare

Ga 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]).

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, 22),

gives to the Church its true unity. Outward uniformity is as yet

unattainable; but beginning by having one mind, we shall hereafter end

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; 11:9, 13;

Zep 3:9;

Zec 14:9).

5. Similarly "faith" and "baptism" (the sacramental seal of faith)

are connected

(Mr 16:16;

Col 2:12).

Compare

1Co 12:13,

"Faith" is not here that which we believe, but the act of

believing, the mean by which we apprehend the "one Lord."

"Baptism" is specified, being the sacrament whereby we are

incorporated into the "one body." Not the Lord's Supper, which

is an act of matured communion on the part of those already

incorporate, "a symbol of union, not of unity" [ELLICOTT]. In

1Co 10:17,

where a breach of union was in question, it forms the rallying point

[ALFORD]. There is not added, "One pope, one

council, one form of government" [Cautions for Times]. The

Church is one in unity of faith

(Eph 4:5;

Jude 3);

unity of origination

(Eph 2:19-21):

unity of sacraments

(Eph 4:5;

1Co 10:17; 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].

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; 2:20, 21),

and is "a propitiation" for all men

(1Jo 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

(Ro 8:9, 14).

God is "Father" both by generation (as Creator) and regeneration

(Eph 2:10;

Jas 1:17, 18;

1Jo 5:1).

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"

(Ro 12:3, 6).

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

(Ps 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;

2Pe 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; 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

(Ps 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"

(Ps 68:17),

accompanied by the restoration of Israel

(Ps 68:22),

the destruction of God's enemies and the resurrection

(Ps 68:20, 21, 23),

the conversion of the kingdoms of the world to the Lord at Jerusalem

(Ps 68:29-34).

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, 17, 18).

It must therefore be GOD THE SON

(Joh 6:33, 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

(Ps 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

(Ac 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.

Ac 2:27, 28,

and Ro 10:7,

favor the view of the reference being simply to His descent

to Hades. So PEARSON in

Exposition of the Creed

(Php 2:10).

10. all heavens--Greek, "all the heavens"

(Heb 7:26; 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].

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,

1Co 12:10, 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

(Ac 21:8);

as contrasted with stationary "pastors and teachers"

(2Ti 4:5).

The evangelist founded the Church; the teacher built it

up in the faith already received. The "pastor" had the outward

rule and guidance of the Church: the bishop. As to

revelation, the "evangelist" testified infallibly of the past; the

"prophet," infallibly of the future. The prophet derived all from the

Spirit; the evangelist, in the special case of the Four, recorded

matter of fact, cognizable to the senses, under the Spirit's guidance.

No one form of Church polity as permanently unalterable is laid

down in the New Testament though the apostolical order of bishops, or

presbyters, and deacons, superintended by higher overseers (called

bishops after the apostolic times), has the highest sanction of

primitive usage. In the case of the Jews, a fixed model of hierarchy

and ceremonial unalterably bound the people, most minutely detailed in

the law. In the New Testament, the absence of minute directions for

Church government and ceremonies, shows that a fixed model was not

designed; the general rule is obligatory as to ceremonies, "Let

all things be done decently and in order" (compare Article XXXIV,

Church of England); and that a succession of ministers be provided, not

self-called, but "called to the work by men who have public authority

given unto them in the congregation, to call and send ministers into

the Lord's vineyard" [Article XXIII]. That the "pastors" here were the

bishops and presbyters of the Church, is evident from

Ac 20:28;

1Pe 5:1, 2,

where the bishops' and presbyters' office is said to be

"to feed" the flock. The term, "shepherd" or "pastor," is used of

guiding and governing and not merely instructing, whence

it is applied to kings, rather than prophets or priests

(Eze 34:23;

Jer 23:4).

Compare the names of princes compounded of "pharnas,"

Hebrew, "pastor," Holophernes, Tis-saphernes (compare

Isa 44:28).

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

Ro 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.

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, 19;

2Pe 1:5).

Not even Paul counted himself to have fully "attained"

(Php 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

(1Co 2:6;

Php 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; 3:19;

compare

Ga 4:19);

that the body should be worthy of the Head, the perfect Christ.

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

Jas 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

Mt 11:7).

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.

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, 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).

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.

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; 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."

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

(1Th 4:1

[ALFORD];

Ro 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;

Ro 1:21;

1Th 4:5).

18. More literally, "Being darkened in their understanding," that is,

their intelligence, or perceptions (compare

Eph 5:8;

Ac 26:18;

1Th 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

(Ga 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

(Ac 17:30;

Ro 1:21, 23, 28;

1Pe 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

(Mr 3:5).

Where there is spiritual "life" ("the life of God") there is feeling;

where there is not, there is "hardness."

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; 18:12).

given themselves over--In

Ro 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

Ro 13:13;

2Pe 2:18.

It does not necessarily include lasciviousness; but it means

intemperate, reckless readiness for it, and for every

self-indulgence. "The first beginnings of unchastity" [GROTIUS]. "Lawless insolence, and wanton caprice"

[TRENCH].

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, 5;

Col 3:5);

though "greediness" here includes all kinds of

self-seeking.

20. learned Christ--

(Php 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.

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

(Ro 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, 17; 18:37).

Contrast

Joh 8:44.

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

(Ro 6:6).

is corrupt according to the deceitful lusts--rather, "which is being

corrupted ('perisheth,' compare

Ga 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.

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"

(Jude 19)

[ALFORD]. Spirit is not in this sense attributed

to the unregenerate

(1Th 5:23).

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"

(Ge 1:27;

Col 3:10;

1Pe 1:15),

&c. God's image in which the first Adam was originally created, is

restored, to us far more gloriously in the second Adam, the image of

the invisible God

(2Co 4:4;

Col 1:15;

Heb 1:3).

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"

(Ro 1:25; 3:7; 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

Lu 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.

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

Zec 8:16.

For "to," Paul quotes it "with," to mark our inner connection

with one another, as "members one of another" [STIER]. Not merely members of one body. Union to

one another in Christ, not merely the external command, instinctively

leads Christians to fulfil mutual duties. One member could not injure

or deceive another, without injuring himself, as all have a mutual and

common interest.

26. Be ye angry, and sin not--So the Septuagint,

Ps 4:4.

Should circumstances arise to call for anger on your part, let it be as

Christ's "anger"

(Mr 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

(De 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].

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).

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

(Ac 20:35;

2Th 3:8)

acted as he taught

(1Th 4:11).

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.

30. grieve not--A condescension to human modes of thought most

touching. Compare "vexed His Holy Spirit"

(Isa 63:10;

Ps 78:40);

"fretted me"

(Eze 16:43:

implying His tender love to us); and of hardened unbelievers, "resist

the Holy Ghost"

(Ac 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;

Lu 21:28;

Ro 8:23).

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].

32.

(Lu 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

(Mt 18:33).

God for Christ's sake--rather as Greek, "God in Christ"

(2Co 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.