@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 (@2 Sam. 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 1:3); 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 gover nme nt: 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 1:19)
[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 fox 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.