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142 lines
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<p id="Chapter4" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 4
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<p id="Eph4_1"><a onclick="return mV('Eph',4,'1-32');">Eph 4:1-32</a>. 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.
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<p><b>1.</b> Translate, according to the <i>Greek</i> 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.
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<br><br><b>vocation</b>—Translate, "calling" to accord, as the <i>Greek</i> does, with "called" (<a onclick="return mV('Eph',4,4);">Eph 4:4</a>; <a onclick="return mV('Eph',1,18);">Eph 1:18</a>; <a onclick="return mV('Rom',8,28,30);">Rom 8:28, 30</a>). <a onclick="return mV('Col',3,15);">Col 3:15</a> similarly grounds Christian duties on our Christian "calling." <i>The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part.</i> Compare <a onclick="return mV('Eph',4,32);">Eph 4:32</a>, with <a onclick="return mV('Eph',1,7);">Eph 1:7</a>; <a onclick="return mV('Eph',5,1);">Eph 5:1</a>; <a onclick="return mV('Eph',4,30);">Eph 4:30</a>, with <a onclick="return mV('Eph',1,13);">Eph 1:13</a>; <a onclick="return mV('Eph',5,15);">Eph 5:15</a>, with <a onclick="return mV('Eph',1,8);">Eph 1:8</a>.
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<p id="Eph4_2"><b>2, 3. lowliness</b>—In classic <i>Greek,</i> the meaning is <i>meanness of spirit:</i> 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].
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<br><br><b>meekness</b>—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 (<a onclick="return mV('2Sa',16,11);">2Sa 16:11</a>; compare <a onclick="return mV('Gal',6,1);">Gal 6:1</a>; <a onclick="return mV('2Ti',2,25);">2Ti 2:25</a>; <a onclick="return mV('Tts',3,2);">Tts 3:2</a>). It is only the <i>lowly,</i> humble heart that is also <i>meek</i> (<a onclick="return mV('Col',3,12);">Col 3:12</a>). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," <a onclick="return mV('Eph',4,15,16);">Eph 4:15-16</a>), so "long-suffering" answers to (<a onclick="return mV('Eph',4,4);">Eph 4:4</a>) "endeavoring (<i>Greek,</i> '<i>earnestly</i>' or '<i>zealously giving diligence</i>') 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,' <a onclick="return mV('Eph',4,4);">Eph 4:4</a>) in (united in) the bond of peace" (the "bond" by which "peace" is maintained, namely, "love," <a onclick="return mV('Col',3,14,15);">Col 3:14-15</a> [BENGEL]; or, "peace" itself is the "bond" meant, uniting the members of the Church [ALFORD]).
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<p id="Eph4_4"><b>4.</b> 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, <i>Enchiridion,</i> 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), <a onclick="return mV('Eph',4,5);">Eph 4:5</a>, and "GOD the Father," <a onclick="return mV('Eph',4,6);">Eph 4:6</a>. Thus the Trinity is again set forth.
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<br><br><b>hope</b>—here associated with "the Spirit," which is the "earnest of our inheritance" (<a onclick="return mV('Eph',1,13,14);">Eph 1:13-14</a>). As "faith" is mentioned, <a onclick="return mV('Eph',4,5);">Eph 4:5</a>, so "hope" here, and "love," <a onclick="return mV('Eph',4,2);">Eph 4:2</a>. The Holy Spirit, as the common higher principle of life (<a onclick="return mV('Eph',2,18,22);">Eph 2:18, 22</a>), 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 (<a onclick="return mV('Jhn',17,'21-23');">Jhn 17:21-23</a>; <a onclick="return mV('Col',3,4);">Col 3:4</a>). 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 <i>one;</i> while those who seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself.
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<br><br><b>of your calling</b>—the one "hope" <i>flowing from</i> 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 <i>designed</i> to characterize the Church; and it shall be so at last (<a onclick="return mV('Isa',2,'2-4');">Isa 2:2-4</a>; <a onclick="return mV('Isa',11,9,13);">11:9, 13</a>; <a onclick="return mV('Zep',3,9);">Zep 3:9</a>; <a onclick="return mV('Zec',14,9);">Zec 14:9</a>).
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<p id="Eph4_5"><b>5.</b> Similarly "faith" and "baptism" (the sacramental seal of faith) are connected (<a onclick="return mV('Mar',16,16);">Mar 16:16</a>; <a onclick="return mV('Col',2,12);">Col 2:12</a>). Compare <a onclick="return mV('1Cr',12,13);">1Cr 12:13</a>, "Faith" is not here <i>that which we believe,</i> but the act of <i>believing,</i> the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are <i>incorporated</i> 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 <i>union,</i> not of <i>unity</i>" [ELLICOTT]. In <a onclick="return mV('1Cr',10,17);">1Cr 10:17</a>, 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" [<i>Cautions for Times</i>]. The Church is one in <i>unity of faith</i> (<a onclick="return mV('Eph',4,5);">Eph 4:5</a>; <a onclick="return mV('Jud',1,3);">Jude 1:3</a>); <i>unity of origination</i> (<a onclick="return mV('Eph',2,'19-21');">Eph 2:19-21</a>): <i>unity of sacraments</i> (<a onclick="return mV('Eph',4,5);">Eph 4:5</a>; <a onclick="return mV('1Cr',10,17);">1Cr 10:17</a>; <a onclick="return mV('1Cr',12,13);">12:13</a>): <i>unity of</i> "<i>hope</i>" (<a onclick="return mV('Eph',4,4);">Eph 4:4</a>; <a onclick="return mV('Tts',1,2);">Tts 1:2</a>); <i>unity of charity</i> (<a onclick="return mV('Eph',4,3);">Eph 4:3</a>): <i>unity</i> (<i>not uniformity</i>) <i>of discipline and government:</i> for where there is no order, no ministry with Christ as the Head, there is no Church [PEARSON, <i>Exposition of the Creed,</i> Article IX].
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<p id="Eph4_6"><b>6. above</b>—"<i>over</i> all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity (<a onclick="return mV('Eph',2,19);">Eph 2:19</a>, end).
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<br><br><b>through all</b>—by means of Christ "who filleth all things" (<a onclick="return mV('Eph',4,10);">Eph 4:10</a>; <a onclick="return mV('Eph',2,20,21);">Eph 2:20-21</a>), and is "a propitiation" for all men (<a onclick="return mV('1Jo',2,2);">1Jo 2:2</a>).
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<br><br><b>in you all</b>—The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in <i>us</i> all." Whether the pronoun be read or not, it must be understood (either from the "ye," <a onclick="return mV('Eph',4,4);">Eph 4:4</a>, or from the "us," <a onclick="return mV('Eph',4,7);">Eph 4:7</a>); for other parts of Scripture prove that the Spirit is not "in all" men, but only in believers (<a onclick="return mV('Rom',8,9,14);">Rom 8:9, 14</a>). God is "Father" both by generation (as Creator) and regeneration (<a onclick="return mV('Eph',2,10);">Eph 2:10</a>; <a onclick="return mV('Jam',1,17,18);">Jam 1:17-18</a>; <a onclick="return mV('1Jo',5,1);">1Jo 5:1</a>).
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<p id="Eph4_7"><b>7. But</b>—Though "one" in our common connection with "one Lord, one faith, etc., 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 (<a onclick="return mV('Eph',4,12);">Eph 4:12</a>). A motive to unity (<a onclick="return mV('Eph',4,3);">Eph 4:3</a>). Translate, "Unto <i>each</i> one of us was <i>the</i> grace (which was bestowed by Christ at His ascension, <a onclick="return mV('Eph',4,8);">Eph 4:8</a>) given according to," etc.
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<br><br><b>the measure</b>—<i>the amount</i> "of the gift of Christ" (<a onclick="return mV('Rom',12,3,6);">Rom 12:3, 6</a>).
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<p id="Eph4_8"><b>8. Wherefore</b>—"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].
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<br><br><b>he saith</b>—God, whose word the Scripture is (<a onclick="return mV('Psa',68,18);">Psa 68:18</a>).
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<br><br><b>When he ascended</b>—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" (<a onclick="return mV('2Sa',6,'1-');">2Sa 6:1 - 7:1</a>; <a onclick="return mV('1Ch',15,'1-29');">1Ch 15:1-29</a>). Paul quotes it of CHRIST ascending to heaven, who is therefore GOD.
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<br><br><b>captivity</b>—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 (<a onclick="return mV('Col',2,15);">Col 2:15</a>; <a onclick="return mV('2Pe',2,4);">2Pe 2:4</a>), led as it were in triumphal procession as a sign of the destruction of the foe.
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<br><br><b>gave gifts unto men</b>—in the Psalm, "<i>received</i> gifts <i>for</i> men," <i>Hebrew,</i> "among men," that is, "thou hast received gifts" <i>to distribute among</i> 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 (<a onclick="return mV('Jhn',7,39);">Jhn 7:39</a>; <a onclick="return mV('Jhn',14,12);">14:12</a>). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell <i>among them.</i>" This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" (<a onclick="return mV('Eph',2,22);">Eph 2:22</a>). But the Psalm (<a onclick="return mV('Psa',68,16);">Psa 68:16</a>) refers to "the Lord dwelling in Zion <i>for ever</i>"; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" (<a onclick="return mV('Psa',68,17);">Psa 68:17</a>), accompanied by the restoration of Israel (<a onclick="return mV('Psa',68,22);">Psa 68:22</a>), the destruction of God's enemies and the resurrection (<a onclick="return mV('Psa',68,20,21,23);">Psa 68:20-21, 23</a>), the conversion of the kingdoms of the world to the Lord at Jerusalem (<a onclick="return mV('Psa',68,'29-34');">Psa 68:29-34</a>).
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<p id="Eph4_9"><b>9.</b> Paul reasons that (assuming Him to be God) His <i>ascent</i> implies a previous <i>descent;</i> and that the language of the Psalm can only refer to <i>Christ,</i> who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to <i>God</i> (<a onclick="return mV('Eph',4,8,17,18);">Eph 4:8, 17-18</a>). It must therefore be GOD THE SON (<a onclick="return mV('Jhn',6,33,62);">Jhn 6:33, 62</a>). As He declares (<a onclick="return mV('Jhn',3,13);">Jhn 3:13</a>), "No man hath ascended up to heaven, <i>but He that came down from heaven.</i>" Others, though they did not previously descend, have ascended; but none save <i>Christ</i> can be referred to in the Psalm as having done so; for it is of <i>God</i> it speaks.
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<br><br><b>lower parts of the earth</b>—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 <i>earth,</i> namely, the regions <i>beneath</i> it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill <i>all</i> things" (<a onclick="return mV('Eph',4,10);">Eph 4:10</a>, <i>Greek,</i> "the whole universe of things") may imply the same. But see on JFB for <a href="./Comm/jfb/Eph/Eph004.html#Eph4_10">Eph 4:10</a> on those words. Also the leading "captive" of the "captive hand" ("captivity") of satanic powers, may imply that the warfare reached to <i>their habitation itself</i> (<a onclick="return mV('Psa',63,9);">Psa 63:9</a>). 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 (<a onclick="return mV('Act',2,27,28);">Act 2:27-28</a>). However, all we <i>surely</i> 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 <i>at His ascension;</i> so that no argument can be drawn from it for a descent to the abodes of Satan. <a onclick="return mV('Act',2,27,28);">Act 2:27-28</a>, and <a onclick="return mV('Rom',10,7);">Rom 10:7</a>, favor the view of the reference being simply to His descent to <i>Hades.</i> So PEARSON in <i>Exposition of the Creed</i> (<a onclick="return mV('Phl',2,10);">Phl 2:10</a>).
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<p id="Eph4_10"><b>10. all heavens</b>—<i>Greek,</i> "all <i>the</i> heavens" (<a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>; <a onclick="return mV('Hbr',4,14);">4:14</a>), <i>Greek,</i> "passed <i>through</i> the heavens" to the throne of God itself.
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<br><br><b>might fill</b>—In <i>Greek,</i> the action is continued to the present time, both "<i>might</i>" and "may fill," namely, with His divine presence and Spirit, <i>not with His glorified body.</i> "Christ, as God, <i>is</i> present <i>everywhere;</i> as glorified man, He <i>can</i> be present <i>anywhere</i>" [ELLICOTT].
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<p id="Eph4_11"><b>11.</b> <i>Greek,</i> emphatical. "Himself" by His supreme power. "It is HE that gave," etc.
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<br><br><b>gave some, apostles</b>—Translate, "some to be apostles, and some to be prophets," etc. 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, <a onclick="return mV('1Cr',12,10);">1Cr 12:10, 28</a>. 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 (<a onclick="return mV('Act',21,8);">Act 21:8</a>); as contrasted with stationary "pastors and teachers" (<a onclick="return mV('2Ti',4,5);">2Ti 4:5</a>). The <i>evangelist</i> founded the Church; the <i>teacher</i> built it up in the faith already received. The "pastor" had the <i>outward rule</i> and <i>guidance</i> 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 <i>unalterable</i> 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 <i>general</i> 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 <a onclick="return mV('Act',20,28);">Act 20:28</a>; <a onclick="return mV('1Pe',5,1,2);">1Pe 5:1-2</a>, where the <i>bishops'</i> and <i>presbyters'</i> office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and <i>governing</i> and not merely <i>instructing,</i> whence it is applied to <i>kings,</i> rather than prophets or priests (<a onclick="return mV('Eze',34,23);">Eze 34:23</a>; <a onclick="return mV('Jer',23,4);">Jer 23:4</a>). Compare the names of princes compounded of "<i>pharnas,</i>" <i>Hebrew,</i> "pastor," Holophernes, Tis-saphernes (compare <a onclick="return mV('Isa',44,28);">Isa 44:28</a>).
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<p id="Eph4_12"><b>12. For</b>—<i>with a view to;</i> the ultimate aim. "Unto."
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<br><br><b>perfecting</b>—The <i>Greek</i> implies <i>correcting</i> in all that is deficient, <i>instructing</i> and completing in number and all parts.
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<br><br><b>for</b>—a different <i>Greek</i> word; the immediate object. Compare <a onclick="return mV('Rom',15,2);">Rom 15:2</a>, "Let every one...please his neighbor <i>for</i> his good <i>unto</i> edification."
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<br><br><b>the ministry</b>—<i>Greek,</i> "ministration"; without the article. The office of the ministry is stated in this verse. The good aimed at in respect to the Church (<a onclick="return mV('Eph',4,13);">Eph 4:13</a>). The way of growth (<a onclick="return mV('Eph',4,'14-16');">Eph 4:14-16</a>).
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<br><br><b>edifying</b>—that is, <i>building up</i> as the temple of the Holy Ghost.
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<p id="Eph4_13"><b>13. come in</b>—rather, "attain unto." ALFORD expresses the <i>Greek order,</i> "Until we arrive all of us at the unity," etc.
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<br><br><b>faith and...knowledge</b>—Full unity of <i>faith</i> is then found, when all alike thoroughly <i>know Christ,</i> the object of faith, and that in His highest dignity as "the Son of God" [DE WETTE] (<a onclick="return mV('Eph',3,17,19);">Eph 3:17, 19</a>; <a onclick="return mV('2Pe',1,5);">2Pe 1:5</a>). Not even Paul counted himself to have fully "attained" (<a onclick="return mV('Phl',3,'12-14');">Phl 3:12-14</a>). 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." (<a onclick="return mV('Eph',4,14);">Eph 4:14</a>).
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<br><br><b>perfect man</b>—unto the <i>full-grown man</i> (<a onclick="return mV('1Cr',2,6);">1Cr 2:6</a>; <a onclick="return mV('Phl',3,15);">Phl 3:15</a>; <a onclick="return mV('Hbr',5,14);">Hbr 5:14</a>); the <i>maturity</i> of an <i>adult;</i> contrasted with children (<a onclick="return mV('Eph',4,14);">Eph 4:14</a>). Not "perfect <i>men</i>"; for the many members constitute but <i>one</i> Church joined to the one Christ.
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<br><br><b>stature,</b> etc.—The standard of spiritual "stature" is "the fulness of Christ," that is, which Christ has (<a onclick="return mV('Eph',1,23);">Eph 1:23</a>; <a onclick="return mV('Eph',3,19);">3:19</a>; compare <a onclick="return mV('Gal',4,19);">Gal 4:19</a>); that the body should be worthy of the Head, the perfect Christ.
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<p id="Eph4_14"><b>14.</b> Translate, "To the end that"; the aim of the bestowal of gifts stated negatively, as in <a onclick="return mV('Eph',4,13);">Eph 4:13</a> it is stated positively.
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<br><br><b>tossed to and fro</b>—<i>inwardly,</i> even without wind; <i>like billows of the sea.</i> So the <i>Greek.</i> Compare <a onclick="return mV('Jam',1,6);">Jam 1:6</a>.
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<br><br><b>carried about</b>—with every wind <i>from without.</i>
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<br><br><b>doctrine</b>—"teaching." The various <i>teachings</i> are the "winds" which keep them tossed on a sea of doubts (<a onclick="return mV('Hbr',13,9);">Hbr 13:9</a>; compare <a onclick="return mV('Mat',11,7);">Mat 11:7</a>).
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<br><br><b>by</b>—<i>Greek,</i> "in"; expressing "the evil atmosphere <i>in</i> which the varying currents of doctrine exert their force" [ELLICOTT].
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<br><br><b>sleight</b>—literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose.
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<br><br><b>of men</b>—contrasted with <i>Christ</i> (<a onclick="return mV('Eph',4,13);">Eph 4:13</a>).
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<br><br><b>and</b>—<i>Greek,</i> "in."
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<br><br><b>cunning craftiness, whereby they lie in wait to deceive</b>—Translate as <i>Greek,</i> "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 <a onclick="return mV('Eph',6,11);">Eph 6:11</a>); referring to his concealed mode of acting.
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<p id="Eph4_15"><b>15. speaking the truth</b>—Translate, "holding the truth"; "following the truth"; opposed to "error" or "deceit" (<a onclick="return mV('Eph',4,14);">Eph 4:14</a>).
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<br><br><b>in love</b>—"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 <a onclick="return mV('Eph',4,21);">Eph 4:21, 24</a>).
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<br><br><b>grow up</b>—from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead.
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<br><br><b>into him</b>—so as to be more and more incorporated with Him, and become one with Him.
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<br><br><b>the head</b>— (<a onclick="return mV('Eph',1,22);">Eph 1:22</a>).
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<p id="Eph4_16"><b>16.</b> (<a onclick="return mV('Col',2,19);">Col 2:19</a>).
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<br><br><b>fitly joined together</b>—"being fitly framed together," as in <a onclick="return mV('Eph',2,21);">Eph 2:21</a>; all the parts being in their proper position, and in mutual relation.
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<br><br><b>compacted</b>—implying <i>firm consolidation.</i>
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<br><br><b>by that which every joint supplieth</b>—<i>Greek,</i> "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.
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<br><br><b>effectual working</b>— (<a onclick="return mV('Eph',1,19);">Eph 1:19</a>; <a onclick="return mV('Eph',3,7);">3:7</a>). According to the effectual <i>working of grace</i> in each member (or else, rather, "according to <i>each several member's working</i>"), proportioned to the measure of its need of supply.
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<br><br><b>every part</b>—<i>Greek,</i> "each one part"; each individual part.
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<br><br><b>maketh increase</b>—Translate, as the <i>Greek</i> is the same as <a onclick="return mV('Eph',4,15);">Eph 4:15</a>, "maketh (carrieth on) the <i>growth</i> of the body."
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<p id="Eph4_17"><b>17. therefore</b>—resuming the exhortation which he had begun with, "I <i>therefore</i> beseech you that ye <i>walk</i> worthy," etc. (<a onclick="return mV('Eph',4,1);">Eph 4:1</a>).
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<br><br><b>testify in the Lord</b>—in whom (as our element) we do all things pertaining to the ministry (<a onclick="return mV('1Th',4,1);">1Th 4:1</a> [ALFORD]; <a onclick="return mV('Rom',9,1);">Rom 9:1</a>).
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<br><br><b>henceforth...not</b>—<i>Greek,</i> "no longer"; resumed from <a onclick="return mV('Eph',4,14);">Eph 4:14</a>.
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<br><br><b>other</b>—<i>Greek,</i> "the <i>rest</i> of the Gentiles."
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<br><br><b>in the vanity,</b> etc.—as their element: opposed to "in the Lord." "Vanity of mind" is the <i>waste</i> 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 (<a onclick="return mV('Eph',4,18,19);">Eph 4:18-19</a>; <a onclick="return mV('Rom',1,21);">Rom 1:21</a>; <a onclick="return mV('1Th',4,5);">1Th 4:5</a>).
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<p id="Eph4_18"><b>18.</b> More literally, "Being darkened in their understanding," that is, their <i>intelligence,</i> or <i>perceptions</i> (compare <a onclick="return mV('Eph',5,8);">Eph 5:8</a>; <a onclick="return mV('Act',26,18);">Act 26:18</a>; <a onclick="return mV('1Th',5,4,);">1Th 5:4-5</a>).
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<br><br><b>alienated</b>—This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of <i>life</i> and <i>light:</i> and that they had revolted from the primitive revelation (compare <a onclick="return mV('Eph',2,12);">Eph 2:12</a>).
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<br><br><b>life of God</b>—that life whereby God lives in His own people: as He was the <i>life</i> and <i>light</i> in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (<a onclick="return mV('Gal',2,20);">Gal 2:20</a>). "Spiritual life in believers is kindled from the life itself of God" [BENGEL].
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<br><br><b>through</b>—rather as <i>Greek,</i> "<i>on account of</i> 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 (<a onclick="return mV('Act',17,30);">Act 17:30</a>; <a onclick="return mV('Rom',1,21,23,28);">Rom 1:21, 23, 28</a>; <a onclick="return mV('1Pe',1,14);">1Pe 1:14</a>).
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<br><br><b>because of</b>—"on account of."
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<br><br><b>blindness</b>—<i>Greek,</i> "hardness," literally, the hardening of the skin so as not to be sensible of touch. Hence a soul's <i>callousness to feeling</i> (<a onclick="return mV('Mar',3,5);">Mar 3:5</a>). Where there is spiritual "life" ("the life of God") there is feeling; where there is not, there is "hardness."
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<p id="Eph4_19"><b>19. past feeling</b>—senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin (<a onclick="return mV('Eph',4,18);">Eph 4:18</a>). "Being past hope," or despairing, is the reading of the <i>Vulgate;</i> though not so well supported as <i>English Version</i> reading, "past feeling," which includes the absence of hope (<a onclick="return mV('Jer',2,25);">Jer 2:25</a>; <a onclick="return mV('Jer',18,12);">18:12</a>).
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<br><br><b>given themselves over</b>—In <a onclick="return mV('Rom',1,24);">Rom 1:24</a> it is, "<i>God</i> gave them up to uncleanness." Their giving <i>themselves</i> to it was punished in kind, <i>God</i> 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. <i>God</i> gave them up to it, but not against their will; for <i>they</i> give themselves up to it [ZANCHIUS].
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<br><br><b>lasciviousness</b>—"wantonness" [ALFORD]. So it is translated in <a onclick="return mV('Rom',13,13);">Rom 13:13</a>; <a onclick="return mV('2Pe',2,18);">2Pe 2:18</a>. It does not necessarily include <i>lasciviousness;</i> but it means <i>intemperate,</i> reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [GROTIUS]. "Lawless insolence, and wanton caprice" [TRENCH].
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<br><br><b>to work all uncleanness</b>—The <i>Greek</i> implies, "<i>with a deliberate view</i> to the working (as if it were their <i>work</i> or <i>business,</i> not a mere accidental fall into sin) of uncleanness <i>of every kind.</i>"
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<br><br><b>with greediness</b>—<i>Greek,</i> "in greediness." <i>Uncleanness</i> and <i>greediness</i> of gain often go hand in hand (<a onclick="return mV('Eph',5,3,5);">Eph 5:3, 5</a>; <a onclick="return mV('Col',3,5);">Col 3:5</a>); though "greediness" here includes <i>all kinds</i> of <i>self-seeking.</i>
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<p id="Eph4_20"><b>20. learned Christ</b>— (<a onclick="return mV('Phl',3,10);">Phl 3:10</a>). 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 <i>office,</i> is here specified as the object of learning. "Jesus," in <a onclick="return mV('Eph',4,21);">Eph 4:21</a>, as the <i>person.</i>
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<p id="Eph4_21"><b>21. If so be that</b>—not implying doubt; assuming what I have no reason to doubt, that
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<br><br><b>heard him</b>—The "Him" is emphatic: "heard <i>Himself,</i>" not merely heard <i>about</i> Him.
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<br><br><b>taught by him</b>—<i>Greek,</i> "taught IN HIM," that is, being in vital union with Him (<a onclick="return mV('Rom',16,7);">Rom 16:7</a>).
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<br><br><b>as the truth is in Jesus</b>—Translate in connection with "taught"; "And in Him have been taught, according as is truth in Jesus." There is no article in the <i>Greek.</i> "Truth" is therefore used in the most comprehensive sense, truth in its essence, and highest perfection, in Jesus; "if <i>according as</i> it is thus in Him, ye have been so taught in Him"; in contrast to "the <i>vanity</i> of mind of the Gentiles" (<a onclick="return mV('Eph',4,17);">Eph 4:17</a>; compare <a onclick="return mV('Jhn',1,14,17);">Jhn 1:14, 17</a>; <a onclick="return mV('Jhn',18,37);">18:37</a>). Contrast <a onclick="return mV('Jhn',8,44);">Jhn 8:44</a>.
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<p id="Eph4_22"><b>22. That ye</b>—following "Ye have been taught" (<a onclick="return mV('Eph',4,21);">Eph 4:21</a>).
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<br><br><b>concerning the former conversation</b>—"in respect to your former way of life."
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<br><br><b>the old man</b>—your old unconverted nature (<a onclick="return mV('Rom',6,6);">Rom 6:6</a>).
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<br><br><b>is corrupt according to the deceitful lusts</b>—rather, "which is being corrupted ('perisheth,' compare <a onclick="return mV('Gal',6,8);">Gal 6:8</a>, 'corruption,' that is, <i>destruction</i>) according to (that is, as might be expected from) the lusts of deceit." <i>Deceit</i> is personified; <i>lusts</i> are its servants and tools. In contrast to "the holiness of the truth," <a onclick="return mV('Eph',4,24);">Eph 4:24</a>, and "truth in Jesus," <a onclick="return mV('Eph',4,21);">Eph 4:21</a>; and answering to Gentile "vanity," <a onclick="return mV('Eph',4,17);">Eph 4:17</a>. 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.
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<p id="Eph4_23"><b>23. be renewed</b>—The <i>Greek</i> (<i>ananeousthai</i>) implies "<i>the continued</i> renewal in the <i>youth</i> of the new man." A different <i>Greek</i> word (<i>anakainousthai</i>) implies "renewal <i>from the old state.</i>"
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<br><br><b>in the spirit of your mind</b>—As there is no <i>Greek</i> for "in," which there is at <a onclick="return mV('Eph',4,17);">Eph 4:17</a>, "<i>in</i> 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" (<a onclick="return mV('Jud',1,19);">Jude 1:19</a>) [ALFORD]. Spirit is not in this sense attributed to the unregenerate (<a onclick="return mV('1Th',5,23);">1Th 5:23</a>).
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<p id="Eph4_24"><b>24. put on the new man</b>—Opposed to "the old man," which is to be "put off" (<a onclick="return mV('Eph',4,22);">Eph 4:22</a>). The <i>Greek</i> here (<i>kainon</i>) is different from that for "re-<i>new</i>-ed" (<a onclick="return mV('Eph',4,23);">Eph 4:23</a>). Put on not merely a <i>renovated</i> nature, but a new, that is, altogether <i>different</i> nature, a changed nature (compare <i>Note,</i>, see on JFB for <a href="./Comm/jfb/Col/Col003.html#Col3_10">Col 3:10</a>).
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<br><br><b>after God,</b> etc.—Translate, "Which hath been created (once for all: so the <i>Greek</i> aorist means: in Christ, <a onclick="return mV('Eph',2,10);">Eph 2:10</a>; so that in each believer it has not to be created again, but to be put on) after (the image of) God" (<a onclick="return mV('Gen',1,27);">Gen 1:27</a>; <a onclick="return mV('Col',3,10);">Col 3:10</a>; <a onclick="return mV('1Pe',1,15);">1Pe 1:15</a>), etc. 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 (<a onclick="return mV('2Cr',4,4);">2Cr 4:4</a>; <a onclick="return mV('Col',1,15);">Col 1:15</a>; <a onclick="return mV('Hbr',1,3);">Hbr 1:3</a>).
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<br><br><b>in righteousness</b>—"IN" it as the <i>element</i> of the renewed man.
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<br><br><b>true holiness</b>—rather, as the <i>Greek,</i> "holiness <i>of the truth</i>"; holiness flowing from sincere following of "the truth of God" (<a onclick="return mV('Rom',1,25);">Rom 1:25</a>; <a onclick="return mV('Rom',3,7);">3:7</a>; <a onclick="return mV('Rom',15,8);">15:8</a>): opposed to "the lusts <i>of deceit</i>" (<i>Greek,</i> <a onclick="return mV('Eph',4,22);">Eph 4:22</a>); compare also <a onclick="return mV('Eph',4,21);">Eph 4:21</a>, "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 <a onclick="return mV('Luk',1,75);">Luk 1:75</a>). In the parallel (<a onclick="return mV('Col',3,10);">Col 3:10</a>) it is, "renewed in <i>knowledge</i> after the image," etc. As at Colosse the danger was from false pretenders to <i>knowledge,</i> 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" (<a onclick="return mV('Eph',4,19);">Eph 4:19</a>), and "righteousness," in contrast to "greediness," is made prominent.
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<p id="Eph4_25"><b>25. Wherefore</b>—From the general character of "the new man," there will necessarily result the particular features which he now details.
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<br><br><b>putting away</b>—<i>Greek,</i> "having put away" <i>once for all.</i>
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<br><br><b>lying</b>—"falsehood": the abstract. "Speak ye truth each one with his neighbor," is quoted, slightly changed, from <a onclick="return mV('Zec',8,16);">Zec 8:16</a>. For "to," Paul quotes it "with," to mark our inner connection <i>with</i> one another, as "members <i>one of another</i>" [STIER]. Not merely members <i>of one body.</i> 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.
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<p id="Eph4_26"><b>26. Be ye angry, and sin not</b>—So the <i>Septuagint,</i> <a onclick="return mV('Psa',4,4);">Psa 4:4</a>. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (<a onclick="return mV('Mar',3,5);">Mar 3:5</a>), 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. <i>Passion</i> is sinful (derived from "<i>passio,</i>" <i>suffering:</i> implying that amidst seeming energy, a man is really <i>passive,</i> the slave of his anger, instead of ruling it).
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<br><br><b>let not the sun go down upon your wrath</b>—"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 <i>anger</i> shall not be imputed to you if you put it away before nightfall; but "let no <i>wrath</i> (that is, as the <i>Greek,</i> personal 'irritation' or 'exasperation') mingle with your 'anger,' even though, the latter be righteous, [TRENCH, <i>Greek Synonyms of the New Testament</i>]. "Put it away <i>before sunset</i>" (when the Jewish day began), is proverbial for put it away <i>at once</i> before <i>another day begin</i> (<a onclick="return mV('Deu',24,15);">Deu 24:15</a>); 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].
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<p id="Eph4_27"><b>27. Neither give place</b>—that is, <i>occasion,</i> or <i>scope,</i> 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 (<a onclick="return mV('Eph',6,12);">Eph 6:12</a>).
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<p id="Eph4_28"><b>28.</b> <i>Greek,</i> "Let him that <i>stealeth.</i>" The imperfect or <i>past</i> tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." <i>Bandits</i> frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament.
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<br><br><b>but rather</b>—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.
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<br><br><b>let him labour</b>—Theft and idleness go together.
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<br><br><b>the thing which is good</b>—in contrast with theft, the thing which was evil in his past character.
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<br><br><b>with his hands</b>—in contrast with his former thievish use of his hands.
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<br><br><b>that he may have to give</b>—"that he may have <i>wherewith</i> to <i>impart.</i>" 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 (<a onclick="return mV('Act',20,35);">Act 20:35</a>; <a onclick="return mV('2Th',3,8);">2Th 3:8</a>) acted as he taught (<a onclick="return mV('1Th',4,11);">1Th 4:11</a>).
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<p id="Eph4_29"><b>29. corrupt</b>—literally, "insipid," without "the salt of grace" (<a onclick="return mV('Col',4,6);">Col 4:6</a>), so <i>worthless</i> and then becoming <i>corrupt:</i> included in "foolish talking" (<a onclick="return mV('Eph',5,4);">Eph 5:4</a>). Its opposite is "that which is good to edifying."
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<br><br><b>communication</b>—language.
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<br><br><b>that which,</b> etc.—<i>Greek,</i> "<i>whatever</i> is good."
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<br><br><b>use of edifying</b>—literally, "for edifying of the need," that is, <i>for edifying where it is needed.</i> 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" (<a onclick="return mV('Col',4,6);">Col 4:6</a>).
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<br><br><b>minister</b>—<i>Greek,</i> "give." The word spoken "gives grace to the hearers" when God uses it as <i>His</i> instrument for that purpose.
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<p id="Eph4_30"><b>30. grieve not</b>—A condescension to human modes of thought most touching. Compare "<i>vexed</i> His Holy Spirit" (<a onclick="return mV('Isa',63,10);">Isa 63:10</a>; <a onclick="return mV('Psa',78,40);">Psa 78:40</a>); "fretted me" (<a onclick="return mV('Eze',16,43);">Eze 16:43</a>: implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (<a onclick="return mV('Act',7,51);">Act 7:51</a>). This verse refers to <i>believers,</i> who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, etc.
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<br><br><b>whereby ye are sealed</b>—rather, "wherein (or 'in whom') ye <i>were</i> sealed." As in <a onclick="return mV('Eph',1,13);">Eph 1:13</a>, believers are said to be sealed "<i>in</i>" <i>Christ,</i> so here "in <i>the Holy Spirit,</i>" who is one with Christ, and who reveals Christ in the soul: the <i>Greek</i> implies that the sealing was done already once for all. It is the <i>Father</i> "BY" whom believers, as well as the Son Himself, were sealed (<a onclick="return mV('Jhn',6,27);">Jhn 6:27</a>). The Spirit is represented as itself the <i>seal</i> (<a onclick="return mV('Eph',1,13);">Eph 1:13</a>, for the image employed, see on JFB for <a href="./Comm/jfb/Eph/Eph001.html#Eph1_13">Eph 1:13</a>). Here the Spirit <i>is the element</i> IN <i>which</i> the believer is sealed, His gracious influences being the seal itself.
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<br><br><b>unto</b>—kept safely against the day of redemption, namely, of the <i>completion</i> of redemption in the deliverance of the body as well as the soul from all sin and sorrow (<a onclick="return mV('Eph',1,14);">Eph 1:14</a>; <a onclick="return mV('Luk',21,28);">Luk 21:28</a>; <a onclick="return mV('Rom',8,23);">Rom 8:23</a>).
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<p id="Eph4_31"><b>31. bitterness</b>—both of spirit and of speech: opposed to "kind."
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<br><br><b>wrath</b>—passion for a time: opposed to "tender-hearted." Whence BENGEL translates for "wrath," <i>harshness.</i>
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<br><br><b>anger</b>—lasting resentment: opposed to "forgiving one another."
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<br><br><b>clamour</b>—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].
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<p id="Eph4_32"><b>32.</b> (<a onclick="return mV('Luk',7,42);">Luk 7:42</a>; <a onclick="return mV('Col',3,12);">Col 3:12</a>).
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<br><br><b>even as</b>—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 (<a onclick="return mV('Mat',18,33);">Mat 18:33</a>).
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<br><br><b>God for Christ's sake</b>—rather as <i>Greek,</i> "God in Christ" (<a onclick="return mV('2Cr',5,19);">2Cr 5:19</a>). It is <i>in Christ</i> 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.
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<br><br><b>hath forgiven</b>—rather as <i>Greek,</i> "<i>forgave</i> you." God has, <i>once for all,</i> forgiven sin in Christ, as a <i>past historical fact.</i>
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