---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ephesians 4"
description: "CHAPTER 4   :-. EXHORTATIONS TO
CHRISTIAN DUTIES
RESTING ON OUR
CHRISTIAN PRIVILEGES,
AS UNITED IN ONE
BODY, THOUGH VARYING
IN THE GRACES GIVEN
TO THE SEV"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ephesians/4"
---

CHAPTER 4

. 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" ([Ephesians 4:4](../../../kjv/ephesians/4/4);
[Ephesians 1:18](../../../kjv/ephesians/1/18); [Romans 8:28](../../../kjv/romans/8/28);
[Romans 8:30](../../../kjv/romans/8/30)). [Romans 8:30](../../../kjv/romans/8/30) 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 [Ephesians 4:32](../../../kjv/ephesians/4/32);
[Ephesians 1:7](../../../kjv/ephesians/1/7); [Ephesians 5:1](../../../kjv/ephesians/5/1);
[Ephesians 1:5](../../../kjv/ephesians/1/5); [Ephesians 4:30](../../../kjv/ephesians/4/30);
[Ephesians 1:13](../../../kjv/ephesians/1/13); [Ephesians 5:15](../../../kjv/ephesians/5/15);
[Ephesians 1:8](../../../kjv/ephesians/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 (; compare [Galatians 6:1](../../../kjv/galatians/6/1);
[2 Timothy 2:25](../../../kjv/2-timothy/2/25); [Titus 3:2](../../../kjv/titus/3/2)).
It is only the *lowly,* humble heart that is also *meek*
([Colossians 3:12](../../../kjv/colossians/3/12)). As "lowliness
and meekness" answer to "forbearing one another in love"
(compare "love," [Ephesians 4:15](../../../kjv/ephesians/4/15);
[Ephesians 4:16](../../../kjv/ephesians/4/16)), so "long-suffering"
answers to ([Ephesians 4:4](../../../kjv/ephesians/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,' [Ephesians 4:4](../../../kjv/ephesians/4/4)) in (united in) the bond of peace" (the "bond"
by which "peace" is maintained, namely, "love,"
[Colossians 3:14](../../../kjv/colossians/3/14); [Colossians 3:15](../../../kjv/colossians/3/15)
[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), [Ephesians 4:5](../../../kjv/ephesians/4/5), and "GOD
the Father," [Ephesians 4:6](../../../kjv/ephesians/4/6). Thus
the Trinity is again set forth.
**hope**—here associated
with "the Spirit," which is the "earnest of our
inheritance" ([Ephesians 1:13](../../../kjv/ephesians/1/13);
[Ephesians 1:14](../../../kjv/ephesians/1/14)). As "faith"
is mentioned, [Ephesians 4:5](../../../kjv/ephesians/4/5), so "hope"
here, and "love," [Ephesians 4:2](../../../kjv/ephesians/4/2).
The Holy Spirit, as the common higher principle of life ([Ephesians 2:18](../../../kjv/ephesians/2/18);
[Ephesians 2:22](../../../kjv/ephesians/2/22)), gives to the Church
its true unity. Outward uniformity is as yet unattainable; but
beginning by having one mind, we shall hereafter end by having "one
body." The true "body" of Christ (all believers of
every age) is already "one," as joined to the one Head. But
its unity is as yet not visible, even as the Head is not visible; but
it shall appear when He shall appear ([John 17:21-23](../../../kjv/john/17/21-23);
[Colossians 3:4](../../../kjv/colossians/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 ([Isaiah 2:2-4](../../../kjv/isaiah/2/2-4);
[Isaiah 11:9](../../../kjv/isaiah/11/9); [Isaiah 11:13](../../../kjv/isaiah/11/13);
[Zephaniah 3:9](../../../kjv/zephaniah/3/9); [Zechariah 14:9](../../../kjv/zechariah/14/9)).

**5.** Similarly "faith"
and "baptism" (the sacramental seal of faith) are connected
([Mark 16:16](../../../kjv/mark/16/16); [Colossians 2:12](../../../kjv/colossians/2/12)).
Compare [1 Corinthians 12:13](../../../kjv/1-corinthians/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 [1 Corinthians 10:17](../../../kjv/1-corinthians/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* ([Ephesians 4:5](../../../kjv/ephesians/4/5);
[Judges 1:3](../../../kjv/judges/1/3)); *unity of origination*
([Ephesians 2:19-21](../../../kjv/ephesians/2/19-21)): *unity
of sacraments* ([Ephesians 4:5](../../../kjv/ephesians/4/5);
[1 Corinthians 10:17](../../../kjv/1-corinthians/10/17); [1 Corinthians 12:13](../../../kjv/1-corinthians/12/13)):
*unity of* "*hope*" ([Ephesians 4:4](../../../kjv/ephesians/4/4);
[Titus 1:2](../../../kjv/titus/1/2)); *unity of charity*
([Ephesians 4:3](../../../kjv/ephesians/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 (, end).
**through all**—by means of
Christ "who filleth all things" ([Ephesians 4:10](../../../kjv/ephesians/4/10);
[Ephesians 2:20](../../../kjv/ephesians/2/20); [Ephesians 2:21](../../../kjv/ephesians/2/21)),
and is "a propitiation" for all men ([Ephesians 2:21](../../../kjv/ephesians/2/21)).
**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," [Ephesians 4:4](../../../kjv/ephesians/4/4),
or from the "us," [Ephesians 4:4](../../../kjv/ephesians/4/4)); for other parts of Scripture prove that the Spirit is not
"in all" men, but only in believers ([Romans 8:9](../../../kjv/romans/8/9);
[Romans 8:14](../../../kjv/romans/8/14)). God is "Father"
both by generation (as Creator) and regeneration ([Ephesians 2:10](../../../kjv/ephesians/2/10);
[James 1:17](../../../kjv/james/1/17); [James 1:18](../../../kjv/james/1/18);
[1 John 5:1](../../../kjv/1-john/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 ([Ephesians 4:12](../../../kjv/ephesians/4/12)). A motive
to unity ([Ephesians 4:3](../../../kjv/ephesians/4/3)). Translate,
"Unto *each* one of us was *the* grace (which was
bestowed by Christ at His ascension, [Ephesians 4:3](../../../kjv/ephesians/4/3)) given according to," c.
**the measure**—*the
amount* "of the gift of Christ" ([Romans 12:3](../../../kjv/romans/12/3)
[Romans 12:6](../../../kjv/romans/12/6)).

**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 ([Psalms 68:18](../../../kjv/psalms/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" ([2 Samuel 6:1-7](../../../kjv/2-samuel/6/1-7);
[1 Chronicles 15:1-29](../../../kjv/1-chronicles/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 ([Colossians 2:15](../../../kjv/colossians/2/15);
[2 Peter 2:4](../../../kjv/2-peter/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 ([John 7:39](../../../kjv/john/7/39);
[John 14:12](../../../kjv/john/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" ([Ephesians 2:22](../../../kjv/ephesians/2/22)). But
the Psalm ([Psalms 68:16](../../../kjv/psalms/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" ([Psalms 68:16](../../../kjv/psalms/68/16)), accompanied by the restoration of Israel ([Psalms 68:16](../../../kjv/psalms/68/16)), the destruction of God's enemies and the resurrection
([Psalms 68:20](../../../kjv/psalms/68/20); [Psalms 68:21](../../../kjv/psalms/68/21);
[Psalms 68:23](../../../kjv/psalms/68/23)), the conversion of the
kingdoms of the world to the Lord at Jerusalem ([Psalms 68:23](../../../kjv/psalms/68/23)).

**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*
([Ephesians 4:8](../../../kjv/ephesians/4/8); [Ephesians 4:17](../../../kjv/ephesians/4/17);
[Ephesians 4:18](../../../kjv/ephesians/4/18)). It must therefore be
GOD THE SON
([John 6:33](../../../kjv/john/6/33); [John 6:62](../../../kjv/john/6/62)).
As He declares ([John 3:13](../../../kjv/john/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" ([John 3:13](../../../kjv/john/3/13), *Greek,* "the whole universe of things") may
imply the same. But see on [Ephesians 4:10](../../../kjv/ephesians/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* ([Ephesians 4:10](../../../kjv/ephesians/4/10)). 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 ([Acts 2:27](../../../kjv/acts/2/27);
[Acts 2:28](../../../kjv/acts/2/28)). 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. [Acts 2:27](../../../kjv/acts/2/27);
[Acts 2:28](../../../kjv/acts/2/28), favor the view of the
reference being simply to His descent to *Hades.* So PEARSON
in *Exposition of the Creed* ([Acts 2:28](../../../kjv/acts/2/28)).

**10. all heavens**—*Greek,*
"all *the* heavens" ([Hebrews 7:26](../../../kjv/hebrews/7/26);
[Hebrews 4:14](../../../kjv/hebrews/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, [1 Corinthians 12:10](../../../kjv/1-corinthians/12/10)
[1 Corinthians 12:28](../../../kjv/1-corinthians/12/28). As the apostles,
prophets, and evangelists were special and extraordinary ministers,
so "pastors and teachers" are the ordinary stated ministers
of a particular flock, including, probably, the bishops, presbyters,
and deacons. Evangelists were itinerant preachers like our
missionaries, as Philip the deacon ([1 Corinthians 12:28](../../../kjv/1-corinthians/12/28)); as contrasted with stationary "pastors and teachers"
([2 Timothy 4:5](../../../kjv/2-timothy/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 [Acts 20:28](../../../kjv/acts/20/28);
[1 Peter 5:1](../../../kjv/1-peter/5/1); [1 Peter 5:2](../../../kjv/1-peter/5/2),
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 ([Ezekiel 34:23](../../../kjv/ezekiel/34/23);
[Jeremiah 23:4](../../../kjv/jeremiah/23/4)). Compare the names of
princes compounded of "*pharnas,*" *Hebrew,*
"pastor," Holophernes, Tis-saphernes (compare [Jeremiah 23:4](../../../kjv/jeremiah/23/4)).

**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 , "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 ([Ephesians 4:13](../../../kjv/ephesians/4/13)). The way of
growth ([Ephesians 4:14-16](../../../kjv/ephesians/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] ([Ephesians 3:17](../../../kjv/ephesians/3/17)
[Ephesians 3:19](../../../kjv/ephesians/3/19); [2 Peter 1:5](../../../kjv/2-peter/1/5)).
Not even Paul counted himself to have fully "attained" ([2 Peter 1:5](../../../kjv/2-peter/1/5)). 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."
([Ephesians 4:14](../../../kjv/ephesians/4/14)).
**perfect man**—unto the
*full-grown man* ([1 Corinthians 2:6](../../../kjv/1-corinthians/2/6);
[Philippians 3:15](../../../kjv/philippians/3/15); [Hebrews 5:14](../../../kjv/hebrews/5/14));
the *maturity* of an *adult;* contrasted with children ([Hebrews 5:14](../../../kjv/hebrews/5/14)). 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 ([Ephesians 1:23](../../../kjv/ephesians/1/23)
[Ephesians 3:19](../../../kjv/ephesians/3/19); compare [Ephesians 3:19](../../../kjv/ephesians/3/19)); 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
[Ephesians 4:13](../../../kjv/ephesians/4/13) it is stated
positively.
**tossed to and fro**—*inwardly,*
even without wind; *like billows of the sea.* So the *Greek.*
Compare [James 1:6](../../../kjv/james/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 ([James 1:6](../../../kjv/james/1/6); compare [Matthew 11:7](../../../kjv/matthew/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* ([Ephesians 4:13](../../../kjv/ephesians/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 [Ephesians 6:11](../../../kjv/ephesians/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" ().
**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 [Ephesians 4:21](../../../kjv/ephesians/4/21);
[Ephesians 4:24](../../../kjv/ephesians/4/24)).
**grow up**—from the state
of "children" to that of "full-grown men." There
is growth only in the spiritually alive, not in the dead.
**into him**—so as to be
more and more incorporated with Him, and become one with Him.
**the head**— ([Ephesians 4:24](../../../kjv/ephesians/4/24)).

**16.** ().
**fitly joined together**—"being
fitly framed together," as in ; 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**—
([Ephesians 1:19](../../../kjv/ephesians/1/19); [Ephesians 3:7](../../../kjv/ephesians/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 [Ephesians 3:7](../../../kjv/ephesians/3/7), "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. ().
**testify in the Lord**—in
whom (as our element) we do all things pertaining to the ministry
([1 Thessalonians 4:1](../../../kjv/1-thessalonians/4/1) [ALFORD]
[Romans 9:1](../../../kjv/romans/9/1)).
**henceforth . . . not**—*Greek,*
"no longer"; resumed from [Romans 9:1](../../../kjv/romans/9/1).
**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 ([Ephesians 4:18](../../../kjv/ephesians/4/18)
[Ephesians 4:19](../../../kjv/ephesians/4/19); [Romans 1:21](../../../kjv/romans/1/21);
[1 Thessalonians 4:5](../../../kjv/1-thessalonians/4/5)).

**18.** More literally, "Being
darkened in their understanding," that is, their *intelligence,*
or *perceptions* (compare [Ephesians 5:8](../../../kjv/ephesians/5/8);
[Acts 26:18](../../../kjv/acts/26/18); [1 Thessalonians 5:4](../../../kjv/1-thessalonians/5/4);
[1 Thessalonians 5:5](../../../kjv/1-thessalonians/5/5)).
**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 [1 Thessalonians 5:5](../../../kjv/1-thessalonians/5/5)).
**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 ([1 Thessalonians 5:5](../../../kjv/1-thessalonians/5/5)). "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 ([Acts 17:30](../../../kjv/acts/17/30);
[Romans 1:21](../../../kjv/romans/1/21); [Romans 1:23](../../../kjv/romans/1/23);
[Romans 1:28](../../../kjv/romans/1/28); [1 Peter 1:14](../../../kjv/1-peter/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*
([Mark 3:5](../../../kjv/mark/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 (). "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 ([Jeremiah 2:25](../../../kjv/jeremiah/2/25);
[Jeremiah 18:12](../../../kjv/jeremiah/18/12)).
**given themselves over**—In
[Romans 1:24](../../../kjv/romans/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 [Romans 13:13](../../../kjv/romans/13/13); [2 Peter 2:18](../../../kjv/2-peter/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 ([Ephesians 5:3](../../../kjv/ephesians/5/3);
[Ephesians 5:5](../../../kjv/ephesians/5/5); [Colossians 3:5](../../../kjv/colossians/3/5));
though "greediness" here includes *all kinds* of
*self-seeking.*

**20. learned Christ**— (). 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 , 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 ().
**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" (; compare [John 1:14](../../../kjv/john/1/14);
[John 1:17](../../../kjv/john/1/17); [John 18:37](../../../kjv/john/18/37)).
Contrast [John 8:44](../../../kjv/john/8/44).

**22. That ye**—following "Ye
have been taught" ([Ephesians 4:21](../../../kjv/ephesians/4/21)).
**concerning the former
conversation**—"in respect to your former way of life."
**the old man**—your old
unconverted nature ([Romans 6:6](../../../kjv/romans/6/6)).
**is corrupt according to the
deceitful lusts**—rather, "which is being corrupted
('perisheth,' compare [Galatians 6:8](../../../kjv/galatians/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," [Galatians 6:8](../../../kjv/galatians/6/8), and "truth in Jesus," [Galatians 6:8](../../../kjv/galatians/6/8); and answering to Gentile "vanity," [Galatians 6:8](../../../kjv/galatians/6/8). 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 , "*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" ([Judges 1:19](../../../kjv/judges/1/19)) [ALFORD].
Spirit is not in this sense attributed to the unregenerate ([Judges 1:19](../../../kjv/judges/1/19)).

**24. put on the new man**—Opposed
to "the old man," which is to be "put off" (). The *Greek* here (*kainon*) is different from
that for "re-*new*-ed" (). Put on not merely a *renovated* nature, but a new,
that is, altogether *different* nature, a changed nature
(compare *Note,*, see on ).
**after God,** c.—Translate,
"Which hath been created (once for all: so the *Greek*
aorist means: in Christ, [Ephesians 2:10](../../../kjv/ephesians/2/10)
so that in each believer it has not to be created again, but to be
put on) after (the image of) God" ([Genesis 1:27](../../../kjv/genesis/1/27);
[Colossians 3:10](../../../kjv/colossians/3/10); [1 Peter 1:15](../../../kjv/1-peter/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 ([2 Corinthians 4:4](../../../kjv/2-corinthians/4/4)
[Colossians 1:15](../../../kjv/colossians/1/15); [Hebrews 1:3](../../../kjv/hebrews/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"
([Romans 1:25](../../../kjv/romans/1/25); [Romans 3:7](../../../kjv/romans/3/7);
[Romans 15:8](../../../kjv/romans/15/8)): opposed to "the
lusts *of deceit*" (*Greek,* [Romans 15:8](../../../kjv/romans/15/8)); compare also [Ephesians 4:21](../../../kjv/ephesians/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 [Luke 1:75](../../../kjv/luke/1/75)).
In the parallel ([Colossians 3:10](../../../kjv/colossians/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" ([Colossians 3:10](../../../kjv/colossians/3/10)), 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 . 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,* [Psalms 4:4](../../../kjv/psalms/4/4).
Should circumstances arise to call for anger on your part, let it be
as Christ's "anger" ([Psalms 4:4](../../../kjv/psalms/4/4)), 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* ([Psalms 4:4](../../../kjv/psalms/4/4)); 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 ().

**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 ([Acts 20:35](../../../kjv/acts/20/35);
[2 Thessalonians 3:8](../../../kjv/2-thessalonians/3/8)) acted as he taught ([2 Thessalonians 3:8](../../../kjv/2-thessalonians/3/8)).

**29. corrupt**—literally,
"insipid," without "the salt of grace" (), so *worthless* and then becoming *corrupt:*
included in "foolish talking" (). 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" ().
**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" ([Isaiah 63:10](../../../kjv/isaiah/63/10);
[Psalms 78:40](../../../kjv/psalms/78/40)); "fretted me"
([Ezekiel 16:43](../../../kjv/ezekiel/16/43): implying His
tender love to us); and of hardened unbelievers, "resist the
Holy Ghost" ([Acts 7:51](../../../kjv/acts/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 [Acts 7:51](../../../kjv/acts/7/51), 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 ([Acts 7:51](../../../kjv/acts/7/51)). The Spirit is represented as itself the *seal* ([Acts 7:51](../../../kjv/acts/7/51), for the image employed, see on [Acts 7:51](../../../kjv/acts/7/51)). 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 ([Ephesians 1:14](../../../kjv/ephesians/1/14)
[Luke 21:28](../../../kjv/luke/21/28); [Romans 8:23](../../../kjv/romans/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.** ([Luke 7:42](../../../kjv/luke/7/42);
[Colossians 3:12](../../../kjv/colossians/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
([Matthew 18:33](../../../kjv/matthew/18/33)).
**God for Christ's sake**—rather
as *Greek,* "God in Christ" ([Matthew 18:33](../../../kjv/matthew/18/33)). 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.*

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