1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
2 With all lowliness and meekness, with longsuffering, forbearing one another in love;
3 Endeavouring to keep the unity of the Spirit in the bond of peace.
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
7 But unto every one of us is given grace according to the measure of the gift of Christ.
8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
20 But ye have not so learned Christ;
21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
23 And be renewed in the spirit of your mind;
24 And that ye put on the new man, which after God is created in righteousness and true holiness.
25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
26 Be ye angry, and sin not: let not the sun go down upon your wrath:
27 Neither give place to the devil.
28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
1 I G1473 therefore, G3767 the prisoner G1198 of G1722 the Lord, G2962 beseech G3870 you G5209 that ye walk G4043 worthy G516 of the vocation G2821 wherewith G3739 ye are called, G2564
2 With G3326 all G3956 lowliness G5012 and G2532 meekness, G4236 with G3326 longsuffering, G3115 forbearing G430 one another G240 in G1722 love; G26
3 Endeavouring G4704 to keep G5083 the unity G1775 of the Spirit G4151 in G1722 the bond G4886 of peace. G1515
4 There is one G1520 body, G4983 and G2532 one G1520 Spirit, G4151 even as G2531 G2532 ye are called G2564 in G1722 one G3391 hope G1680 of your G5216 calling; G2821
5 One G1520 Lord, G2962 one G1520 faith, G4102 one G3391 baptism, G908
6 One G1520 God G2316 and G2532 Father G3962 of all, G3956 who G3588 is above G1909 all, G3956 and G2532 through G1223 all, G3956 and G2532 in G1722 you G5213 all. G3956
7 But G1161 unto every G1538 one G1520 of us G2257 is given G1325 grace G5485 according to G2596 the measure G3358 of the gift G1431 of Christ. G5547
8 Wherefore G1352 he saith, G3004 When he ascended G305 up G1519 on high, G5311 he led captivity G162 captive, G161 and G2532 gave G1325 gifts G1390 unto men. G444
9 (Now G1161 that he ascended, G305 what G5101 is it G2076 but G1508 that G3754 he G2597 also G2532 descended G2597 first G4412 into G1519 the lower G2737 parts G3313 of the earth? G1093
10 He G846 that descended G2597 is G2076 the same also G2532 that ascended up G305 far above G5231 all G3956 heavens, G3772 that G2443 he might fill G4137 all things.) G3956
11 And G2532 he G846 gave G1325 some, G3303 apostles; G652 and G1161 some, prophets; G4396 and G1161 some, evangelists; G2099 and G1161 some, pastors G4166 and G2532 teachers; G1320
12 For G4314 the perfecting G2677 of the saints, G40 for G1519 the work G2041 of the ministry, G1248 for G1519 the edifying G3619 of the body G4983 of Christ: G5547
13 Till G3360 we all G3956 come G2658 in G1519 the unity G1775 of the faith, G4102 and G2532 of the knowledge G1922 of the Son G5207 of God, G2316 unto G1519 a perfect G5046 man, G435 unto G1519 the measure G3358 of the stature G2244 of the fulness G4138 of Christ: G5547
14 That G2443 we henceforth be G5600 no more G3371 children, G3516 tossed to and fro, G2831 and G2532 carried about with G4064 every G3956 wind G417 of doctrine, G1319 by G1722 the sleight G2940 of men, G444 and cunning craftiness, G1722 G3834 whereby G4314 they lie in wait G3180 to deceive; G4106
15 But G1161 speaking the truth G226 in G1722 love, G26 may grow up G837 into G1519 him G846 in all things, G3956 which G3739 is G2076 the head, G2776 even Christ: G5547
16 From G1537 whom G3739 the whole G3956 body G4983 fitly joined together G4883 and G2532 compacted G4822 by G1223 that which every G3956 joint G860 supplieth, G2024 according G2596 to the effectual working G1753 in G1722 the measure G3358 of every G1538 part, G1520 G3313 maketh G4160 increase G838 of the body G4983 unto G1519 the edifying G3619 of itself G1438 in G1722 love. G26
17 This G5124 I say G3004 therefore, G3767 and G2532 testify G3143 in G1722 the Lord, G2962 that ye G5209 henceforth G3371 walk G4043 not G3371 as G2531 G2532 other G3062 Gentiles G1484 walk, G4043 in G1722 the vanity G3153 of their G846 mind, G3563
18 Having the understanding G1271 darkened, G4654 being G5607 alienated G526 from the life G2222 of God G2316 through G1223 the ignorance G52 that is G5607 in G1722 them, G846 because G1223 of the blindness G4457 of their G846 heart: G2588
19 Who G3748 being past feeling G524 have given G3860 themselves G1438 over G3860 unto lasciviousness, G766 to G1519 work G2039 all G3956 uncleanness G167 with G1722 greediness. G4124
20 But G1161 ye G5210 have G3129 not G3756 so G3779 learned G3129 Christ; G5547
21 If so be that G1489 ye have heard G191 him, G846 and G2532 have been taught G1321 by G1722 him, G846 as G2531 the truth G225 is G2076 in G1722 Jesus: G2424
22 That ye G5209 put off G659 concerning G2596 the former G4387 conversation G391 the old G3820 man, G444 which G3588 is corrupt G5351 according G2596 to the deceitful G539 lusts; G1939
23 And G1161 be renewed G365 in the spirit G4151 of your G5216 mind; G3563
24 And G2532 that ye put on G1746 the new G2537 man, G444 which G3588 after G2596 God G2316 is created G2936 in G1722 righteousness G1343 and G2532 true G225 holiness. G3742
25 Wherefore G1352 putting away G659 lying, G5579 speak G2980 every man G1538 truth G225 with G3326 his G846 neighbour: G4139 for G3754 we are G2070 members G3196 one of another. G240
26 Be ye angry, G3710 and G2532 sin G264 not: G3361 let G1931 not G3361 the sun G2246 go down G1931 upon G1909 your G5216 wrath: G3950
27 Neither G3383 give G1325 place G5117 to the devil. G1228
28 Let G2813 him that stole G2813 steal G2813 no more: G3371 but G1161 rather G3123 let him labour, G2872 working G2038 with his hands G5495 the thing which is good, G18 that G2443 he may have G2192 to give G3330 to him that needeth. G5532 G2192
29 Let G4550 no G3361 G3956 corrupt G4550 communication G3056 proceed G1607 out of G1537 your G5216 mouth, G4750 but G235 that which G1536 is good G18 to G4314 the use G5532 of edifying, G3619 that G2443 it may minister G1325 grace G5485 unto the hearers. G191
30 And G2532 grieve G3076 not G3361 the holy G40 Spirit G4151 of God, G2316 whereby G1722 G3739 ye are sealed G4972 unto G1519 the day G2250 of redemption. G629
31 Let G142 all G3956 bitterness, G4088 and G2532 wrath, G2372 and G2532 anger, G3709 and G2532 clamour, G2906 and G2532 evil speaking, G988 be put away G142 from G575 you, G5216 with G4862 all G3956 malice: G2549
32 And G1161 be G1096 ye kind G5543 one to another, G1519 G240 tenderhearted, G2155 forgiving G5483 one another, G1438 even as G2531 G2532 God G2316 for G1722 Christ's G5547 sake G1722 hath forgiven G5483 you. G5213
1 I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called,
2 with all lowliness and meekness, with longsuffering, forbearing one another in love;
3 giving diligence to keep the unity of the Spirit in the bond of peace.
4 `There is' one body, and one Spirit, even as also ye were called in one hope of your calling;
5 one Lord, one faith, one baptism,
6 one God and Father of all, who is over all, and through all, and in all.
7 But unto each one of us was the grace given according to the measure of the gift of Christ.
8 Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.
9 (Now this, He ascended, what is it but that he also descended into the lower parts of the earth?
10 He that descended is the same also that ascended far above all the heavens, that he might fill all things.)
11 And he gave some `to be' apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ:
13 till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ:
14 that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error;
15 but speaking truth in love, we may grow up in all things into him, who is the head, `even' Christ;
16 from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in `due' measure of each several part, maketh the increase of the body unto the building up of itself in love.
17 This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind,
18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart;
19 who being past feeling gave themselves up to lasciviousness, to work all uncleanness with greediness.
20 But ye did not so learn Christ;
21 if so be that ye heard him, and were taught in him, even as truth is in Jesus:
22 that ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of deceit;
23 and that ye be renewed in the spirit of your mind,
24 and put on the new man, that after God hath been created in righteousness and holiness of truth.
25 Wherefore, putting away falsehood, speak ye truth each one with his neighbor: for we are members one of another.
26 Be ye angry, and sin not: let not the sun go down upon your wrath:
27 neither give place to the devil.
28 Let him that stole steal no more: but rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.
29 Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear.
30 And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption.
31 Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice:
32 and be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you.
1 Call upon you, then, do I -- the prisoner of the Lord -- to walk worthily of the calling with which ye were called,
2 with all lowliness and meekness, with long-suffering, forbearing one another in love,
3 being diligent to keep the unity of the Spirit in the bond of the peace;
4 one body and one Spirit, according as also ye were called in one hope of your calling;
5 one Lord, one faith, one baptism,
6 one God and Father of all, who `is' over all, and through all, and in you all,
7 and to each one of you was given the grace, according to the measure of the gift of Christ,
8 wherefore, he saith, `Having gone up on high he led captive captivity, and gave gifts to men,' --
9 and that, he went up, what is it except that he also went down first to the lower parts of the earth?
10 he who went down is the same also who went up far above all the heavens, that He may fill all things --
11 and He gave some `as' apostles, and some `as' prophets, and some `as' proclaimers of good news, and some `as' shepherds and teachers,
12 unto the perfecting of the saints, for a work of ministration, for a building up of the body of the Christ,
13 till we may all come to the unity of the faith and of the recognition of the Son of God, to a perfect man, to a measure of stature of the fulness of the Christ,
14 that we may no more be babes, tossed and borne about by every wind of the teaching, in the sleight of men, in craftiness, unto the artifice of leading astray,
15 and, being true in love, we may increase to Him `in' all things, who is the head -- the Christ;
16 from whom the whole body, being fitly joined together and united, through the supply of every joint, according to the working in the measure of each single part, the increase of the body doth make for the building up of itself in love.
17 This, then, I say, and I testify in the Lord; ye are no more to walk, as also the other nations walk, in the vanity of their mind,
18 being darkened in the understanding, being alienated from the life of God, because of the ignorance that is in them, because of the hardness of their heart,
19 who, having ceased to feel, themselves did give up to the lasciviousness, for the working of all uncleanness in greediness;
20 and ye did not so learn the Christ,
21 if so be ye did hear him, and in him were taught, as truth is in Jesus;
22 ye are to put off concerning the former behaviour the old man, that is corrupt according to the desires of the deceit,
23 and to be renewed in the spirit of your mind,
24 and to put on the new man, which, according to God, was created in righteousness and kindness of the truth.
25 Wherefore, putting away the lying, speak truth each with his neighbour, because we are members one of another;
26 be angry and do not sin; let not the sun go down upon your wrath,
27 neither give place to the devil;
28 whoso is stealing let him no more steal, but rather let him labour, working the thing that is good with the hands, that he may have to impart to him having need.
29 Let no corrupt word out of your mouth go forth, but what is good unto the needful building up, that it may give grace to the hearers;
30 and make not sorrowful the Holy Spirit of God, in which ye were sealed to a day of redemption.
31 Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice,
32 and become one to another kind, tender-hearted, forgiving one another, according as also God in Christ did forgive you.
1 *I*, the prisoner in [the] Lord, exhort you therefore to walk worthy of the calling wherewith ye have been called,
2 with all lowliness and meekness, with long-suffering, bearing with one another in love;
3 using diligence to keep the unity of the Spirit in the uniting bond of peace.
4 [There is] one body and one Spirit, as ye have been also called in one hope of your calling;
5 one Lord, one faith, one baptism;
6 one God and Father of all, who is over all, and through all, and in us all.
7 But to each one of us has been given grace according to the measure of the gift of the Christ.
8 Wherefore he says, Having ascended up on high, he has led captivity captive, and has given gifts to men.
9 But that he ascended, what is it but that he also descended into the lower parts of the earth?
10 He that descended is the same who has also ascended up above all the heavens, that he might fill all things;
11 and *he* has given some apostles, and some prophets, and some evangelists, and some shepherds and teachers,
12 for the perfecting of the saints; with a view to [the] work of [the] ministry, with a view to the edifying of the body of Christ;
13 until we all arrive at the unity of the faith and of the knowledge of the Son of God, at [the] full-grown man, at [the] measure of the stature of the fulness of the Christ;
14 in order that we may be no longer babes, tossed and carried about by every wind of *that* teaching [which is] in the sleight of men, in unprincipled cunning with a view to systematized error;
15 but, holding the truth in love, we may grow up to him in all things, who is the head, the Christ:
16 from whom the whole body, fitted together, and connected by every joint of supply, according to [the] working in [its] measure of each one part, works for itself the increase of the body to its self-building up in love.
17 This I say therefore, and testify in [the] Lord, that ye should no longer walk as [the rest of] the nations walk in [the] vanity of their mind,
18 being darkened in understanding, estranged from the life of God by reason of the ignorance which is in them, by reason of the hardness of their hearts,
19 who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust.
20 But *ye* have not thus learnt the Christ,
21 if ye have heard him and been instructed in him according as [the] truth is in Jesus;
22 [namely] your having put off according to the former conversation the old man which corrupts itself according to the deceitful lusts;
23 and being renewed in the spirit of your mind;
24 and [your] having put on the new man, which according to God is created in truthful righteousness and holiness.
25 Wherefore, having put off falsehood, speak truth every one with his neighbour, because we are members one of another.
26 Be angry, and do not sin; let not the sun set upon your wrath,
27 neither give room for the devil.
28 Let the stealer steal no more, but rather let him toil, working what is honest with [his] hands, that he may have to distribute to him that has need.
29 Let no corrupt word go out of your mouth, but if [there be] any good one for needful edification, that it may give grace to those that hear [it].
30 And do not grieve the Holy Spirit of God, with which ye have been sealed for [the] day of redemption.
31 Let all bitterness, and heat of passion, and wrath, and clamour, and injurious language, be removed from you, with all malice;
32 and be to one another kind, compassionate, forgiving one another, so as God also in Christ has forgiven you.
1 I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called,
2 with all lowliness and humility, with patience, bearing with one another in love;
3 being eager to keep the unity of the Spirit in the bond of peace.
4 There is one body, and one Spirit, even as you also were called in one hope of your calling;
5 one Lord, one faith, one baptism,
6 one God and Father of all, who is over all, and through all, and in us all.
7 But to each one of us was the grace given according to the measure of the gift of Christ.
8 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men."
9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth?
10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.
11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds{The word for "shepherds" (poimenas) can also be correctly translated "pastors."} and teachers;
12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ;
13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
14 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
15 but speaking truth in love, we may grow up in all things into him, who is the head, Christ;
16 from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts;
19 who having become callous gave themselves up to lust, to work all uncleanness with greediness.
20 But you did not learn Christ that way;
21 if indeed you heard him, and were taught in him, even as truth is in Jesus:
22 that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit;
23 and that you be renewed in the spirit of your mind,
24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
25 Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another.
26 "Be angry, and don't sin." Don't let the sun go down on your wrath,
27 neither give place to the devil.
28 Let him who stole steal no more; but rather let him labor, working with his hands the thing that is good, that he may have something to give to him who has need.
29 Let no corrupt speech proceed out of your mouth, but such as is good for building up as the need may be, that it may give grace to those who hear.
30 Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
31 Let all bitterness, wrath, anger, outcry, and slander, be put away from you, with all malice.
32 And be kind to one another, tenderhearted, forgiving each other, just as God also in Christ forgave you.
1 I then, the prisoner in the Lord, make this request from my heart, that you will see that your behaviour is a credit to the position which God's purpose has given you,
2 With all gentle and quiet behaviour, taking whatever comes, putting up with one another in love;
3 Taking care to keep the harmony of the Spirit in the yoke of peace.
4 There is one body and one Spirit, even as you have been marked out by God in the one hope of his purpose for you;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is over all, and through all, and in all.
7 But to every one of us has grace been given in the measure of the giving of Christ.
8 For this reason he says, He went up on high, taking his prisoners with him, and gave freely to men.
9 (Now this, He went up, what is it but that he first went down into the lower parts of the earth?
10 He who went down is the same who went up far over all the heavens so that he might make all things complete.)
11 And he gave some as Apostles, and some, prophets; and some, preachers of the good news; and some to give care and teaching;
12 For the training of the saints as servants in the church, for the building up of the body of Christ:
13 Till we all come to the harmony of the faith, and of the knowledge of the Son of God, to full growth, to the full measure of Christ:
14 So that we may be no longer children, sent this way and that, turned about by every wind of teaching, by the twisting and tricks of men, by the deceits of error;
15 But saying true words in love, may come to full growth in him, who is the head, even Christ;
16 Through whom all the body, being rightly formed and united together, by the full working of every part, is increased to the building up of itself in love.
17 This I say, then, and give witness in the Lord, that you are to go no longer in the way of the Gentiles whose minds are turned to that which has no profit,
18 Whose thoughts are dark, to whom the life of God is strange because they are without knowledge, and their hearts have been made hard;
19 Who having no more power of feeling, have given themselves up to evil passions, to do all unclean things with overmuch desire.
20 For this was not the teaching of Christ which was given to you;
21 If in fact you gave ear to him, and were given teaching in him, even as what is true is made clear in Jesus:
22 That you are to put away, in relation to your earlier way of life, the old man, which has become evil by love of deceit;
23 And be made new in the spirit of your mind,
24 And put on the new man, to which God has given life, in righteousness and a true and holy way of living.
25 And so, putting away false words, let everyone say what is true to his neighbour: for we are parts one of another.
26 Be angry without doing wrong; let not the sun go down on your wrath;
27 And do not give way to the Evil One.
28 Let him who was a thief be so no longer, but let him do good work with his hands, so that he may have something to give to him who is in need.
29 Let no evil talk come out of your mouth, but only what is good for giving necessary teaching, and for grace to those who give ear.
30 And do not give grief to the Holy Spirit of God, by whom you were marked for the day of salvation.
31 Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts;
32 And be kind to one another, full of pity, having forgiveness for one another, even as God in Christ had forgiveness for you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ephesians 4
Commentary on Ephesians 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 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 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; 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).
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.
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.
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; 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.