Ephesians 4:17
Verse
Context
New Life in Christ
16From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.17So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking.18They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.
Sermons
G.W. North
Eli Brayley
Zac Poonen
Richard Sipley
Jenny DanielG.W. NorthSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Walk not as other Gentiles walk - Ye are called to holiness by the Gospel, the other Gentiles have no such calling; walk not as they walk. In this and the two following verses the apostle gives a most awful account of the conduct of the heathens who were without the knowledge of the true God. I shall note the particulars. 1. They walked in the vanity of their mind, εν ματαιοτητι του νοος αὑτων· In the foolishness of their mind; want of genuine wisdom is that to which the apostle refers, and it was through this that the Gentiles became addicted to every species of idolatry; and they fondly imagined that they could obtain help from gods which were the work of their own hands! Here their foolishness was manifested.
Jamieson-Fausset-Brown Bible Commentary
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 (Th1 4:1 [ALFORD]; Rom 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; Rom 1:21; Th1 4:5).
John Gill Bible Commentary
This I say therefore and testify in the Lord,.... These words may be considered either as an assertion, and so a testimonial of the different walk and conversation of the saints at Ephesus, from the rest of the Gentiles; or as an exhortation in the name of the Lord to such a walk, the apostle here returning to what he stirs them up to in Eph 4:1 that ye henceforth walk not as other Gentiles walk, in the vanity of their mind; every natural man walks in a vain show; the mind of man is vain, and whoever walk according to the dictates of it, must walk vainly: the phrase is expressive of the emptiness of the mind; it being naturally destitute of God, of the knowledge, fear, and grace of God; and of Jesus Christ, of the knowledge of him, faith in him, and love to him; and of the Spirit and his graces; and it also points at the instability and changeableness of the human mind, in which sense man at his best estate was altogether vanity; as also the folly, falsehood, and wickedness of it in his fallen state: and the mind discovers its vanity in its thoughts and imaginations, which are vain and foolish; in the happiness it proposes to itself, which lies in vain things, as worldly riches, honours, &c. and in the ways and means it takes to obtain it, and in words and actions; and the Gentiles showed the vanity of their minds in their vain philosophy and curious inquiries into things, and in their polytheism and idolatry: to walk herein, is to act according to the dictates of a vain and carnal mind; and it denotes a continued series of sinning, or a vain conversation maintained, a progress and obstinate persisting therein with pleasure: now God's elect before conversion walked as others do, but when they are converted their walk and conversation is not, at least it ought not to be, like that of others: the Alexandrian copy, and some others, the Vulgate Latin and Ethiopic versions, leave out the word "other", and only read, "as the Gentiles", &c.
Matthew Henry Bible Commentary
The apostle having gone through his exhortation to mutual love, unity, and concord, in the foregoing verses, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32. This is solemnly introduced: "This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider, I. The more general exhortation to purity and holiness of heart and life. 1. It begins thus, "That you henceforth walk not as other Gentiles walk - that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here, (1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, Eph 4:18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged fRom. and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, Eph 4:19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but, (2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, Eph 4:20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity - the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (Eph 4:21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus. 2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, etc., Eph 4:22-24. "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things: - (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. "Be renewed in the spirit of your mind (Eph 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, Eph 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life. II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (Eph 4:25): "Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying." Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not," Eph 4:26. This is borrowed from the Septuagint translation of Psa 4:4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, Eph 4:27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, etc. "Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, Eph 4:28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin - Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, Eph 4:29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, Eph 4:31, Eph 4:32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to. In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, Eph 4:30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the previous verses it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.
Tyndale Open Study Notes
4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ. 4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.
Ephesians 4:17
New Life in Christ
16From Him the whole body, fitted and held together by every supporting ligament, grows and builds itself up in love through the work of each individual part.17So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking.18They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.
- Scripture
- Sermons
- Commentary
Apostle's Doctrine - Part 2
By G.W. North2.7K1:23:54Apostles DoctrineMAT 6:331CO 4:201CO 5:12CO 4:172CO 7:1EPH 4:17In this sermon, the speaker discusses the concept of the redemption of the body and the anticipation of the trumpet blowing while believers are still on earth. The speaker emphasizes the joy and transformation that will occur when believers are changed and freed from the power of gravity. The sermon also highlights the importance of having the spirit of Christ within oneself as evidence of being part of the body of Christ. The speaker encourages the congregation to examine their own spirits and ensure they have the spirit of Christ dwelling within them.
A Reprobate Mind
By Eli Brayley1.9K06:28Street PreachingPSA 14:1ROM 1:20EPH 4:17In this sermon, the preacher emphasizes the importance of putting our minds in the right place and thinking properly. He warns against turning away from truth and sound doctrine, which he believes is happening in the 21st century. The preacher urges listeners to turn to God with fasting, weeping, and repentance, acknowledging their sins and returning to the truth. He emphasizes that God will come with wrath and judgment for those who do not believe, and encourages everyone to recognize the existence of God and worship Him instead of created things.
Through the Bible - Ephesians - Part 2
By Zac Poonen1.7K55:03MAT 6:33EPH 3:10EPH 4:1EPH 4:17EPH 4:20EPH 4:23EPH 4:25EPH 5:22In this sermon, the speaker emphasizes the importance of Christians walking in a manner worthy of their calling. The first key aspect mentioned is humility, which is seen as essential for proper praise and worship. The sermon then delves into three areas of relationships: husbands and wives, children and parents, and masters and servants. The speaker highlights the need for proper behavior and treatment in these relationships, both in the home and in the workplace. The sermon concludes by emphasizing that while Jesus lived externally like others, it was his heavenly mindset that guided his behavior, and Christians are called to follow his example in their homes and in the church.
(Colossians) 09 in Christ-Old Man vs New Man
By Bob Utley1.5K39:38ColossiansMAT 7:21ROM 12:2GAL 5:22GAL 6:7EPH 4:1EPH 4:17JAS 1:22In this sermon, the speaker emphasizes the power of our words and the importance of using them to bless rather than curse. He highlights the need for unity among believers, regardless of race, socioeconomic status, or academic arrogance. The speaker emphasizes that there are only two kinds of people in the world: those who know Jesus Christ and those who need to know Him. He challenges listeners to examine their own lives and consider whether their actions and words reflect Jesus or bias. The sermon concludes with a reminder of the eternal life believers have in Christ, regardless of temporary circumstances.
Joshua (Part 4)
By Richard Sipley1.3K50:54EPH 2:10EPH 4:1EPH 4:17COL 4:51TH 2:121JN 1:71JN 2:6In this sermon, the speaker shares a personal story about how his congregation built an education building in Miami in just nine months, without incurring any debt. He emphasizes the importance of taking steps of faith and trusting God's guidance in order to accomplish what He wants us to do. The speaker also references the story of Joshua and the walls of Jericho, highlighting the perseverance and obedience required to see God's promises fulfilled. He encourages the audience to take the first step in doing what God wants them to do, even if they feel afraid or uncertain.
Love, Kindness and Forgiveness
By Jenny Daniel1.3K41:58ForgivenessEPH 4:17In this sermon, the speaker shares a story about an Indian lady who had gone through horrific experiences from a young age but still had a heart full of joy, kindness, and forgiveness. The sermon is based on Ephesians 4:17 and emphasizes the importance of not walking in the ways of the world but learning from Christ. The speaker also highlights the need for discerning kindness, which brings brightness and good influence to life. The sermon concludes with a reminder of the forgotten virtue of kindness in today's hectic and demanding world.
Heredity - Part 6
By G.W. North1.2K34:29HeredityMAT 6:33ROM 12:21CO 1:232CO 12:9EPH 4:17REV 1:18REV 21:2In this sermon, the preacher emphasizes the importance of living a transformed life as a follower of Christ. He urges the congregation to abandon their old ways and embrace a new way of living. The preacher emphasizes the need for obedience and respect towards parents, as well as tidiness and proper behavior. He highlights the connection between one's lifestyle and their ability to effectively proclaim the message of God. The sermon also emphasizes the significance of the crucifixion of Christ and the power it holds to set believers free from bondage. The preacher encourages the congregation to live a crucified life, which is a life of power and transformation.
Evidences of Eternal Life - Part 3
By Paris Reidhead1.1K51:05Eternal LifeEPH 4:17In this video, the speaker discusses the purpose of God in making believers like Christ. He explains that God accomplishes this by placing a person who exemplifies His grace alongside sinners, interceding and witnessing to them. The speaker emphasizes the importance of genuine awakening to one's need for salvation, cautioning against quick and superficial conversions. He also highlights the significance of walking in darkness, using Ephesians 4:17-5:8 to illustrate the contrast between walking in darkness and falling into darkness. The speaker encourages listeners to understand the difference and to intentionally choose the path of walking in the light.
Understanding Marriage - Spiritual Preparation for Marriage
By David Guzik1.1K39:06MAT 27:5LUK 10:37EPH 1:1EPH 4:1EPH 4:11EPH 4:17EPH 5:13In this sermon, the preacher focuses on the theme of humility and meekness as described in Ephesians chapter four. He emphasizes the importance of living new lives as new people in Jesus Christ, separate from the world. The preacher highlights the significance of receiving and understanding what God has done for us, and how it should influence our daily lives. He also discusses the concept of submission in three different areas and the transformation it can bring to relationships. The sermon concludes with the reminder that getting closer to Jesus is the key to a thriving marriage.
(Ephesians) the New Man
By Brian Brodersen1.1K43:56MAT 6:33ROM 1:20EPH 4:17In this sermon, the speaker focuses on the importance of living a holy and pure life as Christians. He begins by discussing how God's attributes are clearly seen in creation, and yet many people fail to acknowledge and glorify Him. The speaker then transitions to the practical aspect of the epistle, emphasizing the need for believers to no longer walk in the ways of the Gentiles. He highlights the importance of spiritual growth through prayer, studying the Word of God, scripture memorization, and meditation, urging listeners to take advantage of the spiritual wealth they have been given.
Walking in Ephesians
By Anton Bosch1.0K44:18WalkingROM 12:1EPH 2:1EPH 2:4EPH 4:1EPH 4:17EPH 5:15EPH 6:10In this sermon, the preacher emphasizes the importance of making progress and moving forward in our good works. The book of Ephesians is divided into two sections, with the first three chapters focusing on our relationship with God and the next three chapters focusing on our relationship with others and the world. The preacher urges believers to walk worthy of their calling, reflecting the character of Christ and being ambassadors for Him. He also highlights the need to differentiate ourselves from the world and not walk in the same futile ways as unbelievers.
Our Commitment to Holiness
By Chuck Smith92047:59HolinessPRO 28:13JER 29:13MAT 15:141CO 10:13EPH 4:17EPH 4:22JAS 4:7In this sermon, the preacher emphasizes the importance of not letting Satan deceive and destroy believers. He urges listeners to be on guard and not give any foothold to the enemy. The preacher warns against opening the door to sinful temptations, such as pornography, and encourages believers to live close to God and walk in righteousness. He references the teachings of Paul to the Ephesians, highlighting the need to put off the old sinful nature and walk in obedience to God's commands.
God Given Intuition
By Erlo Stegen75643:58IntuitionMAT 6:33EPH 4:17EPH 5:17HEB 8:101JN 5:20In this sermon, the preacher emphasizes the importance of loving God with all our senses. He references Ephesians 4:17-18, which speaks about not walking in the futility of the mind like the Gentiles. The preacher highlights the significance of having faith and not being alienated from the life of God. He also mentions the story of Abraham and Rebekah, emphasizing the unity and oneness they had in their relationship. The sermon concludes by emphasizing the need to let go of sin and hold onto the understanding and sixth sense that comes from knowing and loving God.
Ephesians 4 - Part 2
By Robert F. Adcock70541:58MAT 5:23MAT 6:33EPH 4:17EPH 4:22HEB 12:14In this sermon, the preacher focuses on the importance of distinguishing between hating sin and showing love towards individuals. He emphasizes the need to respond to sinful actions with anger, but to also demonstrate love towards the person involved. The preacher highlights the love of God towards sinners, even when they were dead in their sins. He urges believers to make the most of their time on earth, understanding the urgency of witnessing and living for Jesus Christ. The sermon also warns against the dangers of anger, as it can lead to bitterness, which hinders the work of the Holy Spirit.
Wrestling Against Spiritual Darkness
By Joshua Daniel62752:062CH 7:14ISA 59:14MAT 5:14MAT 6:33ACT 1:8EPH 4:17EPH 6:122TI 1:7JAS 4:171PE 5:8
This sermon emphasizes the need for spiritual giants in a time of moral decay and darkness, urging believers to engage in spiritual warfare against demonic forces rather than being passive. It challenges the complacency and lack of action in addressing societal issues, calling for a revival that spreads from person to person and generation to generation. The speaker highlights the importance of seeking the kingdom of God first, addressing the vanity of worldly pursuits and the blindness to spiritual realities.
Show Me in the Bible Where I Can't Do That?
By Tim Conway48654:56EPH 4:17PHP 3:8
This sermon emphasizes the importance of living a Christian life beyond just following a list of rules, focusing on the deeper aspects of holiness, righteousness, and joy in the Holy Spirit. It challenges the legalistic mindset of constantly seeking permission and highlights the need to seek God's will, please Him, and reflect His character in all aspects of life.
Skyland Conference 1980-08 Christian Stewardship
By Stan Ford37835:49JHN 7:19EPH 4:1EPH 4:17COL 3:16In this sermon, the speaker emphasizes the importance of unity among believers. He starts by mentioning that the book of Ephesians lifts us up to heavenly places in Christ Jesus, but also reminds us to keep our feet on the ground. The speaker then highlights the practicality of unity and how it affects our daily lives. He encourages believers to walk worthy of their calling, with humility, patience, and forbearance, in order to maintain the unity of the Spirit. The speaker concludes by reminding listeners that God provides the resources and strength necessary for believers to practice unity.
On Eagles' Wings Pt 54
By Don Courville32629:08Radio ShowPRO 23:7ISA 26:3JHN 17:17ROM 12:22CO 11:3EPH 4:17PHP 4:81TI 6:5In this sermon, the preacher discusses how God set the Israelites free from the bondage of the Egyptians and led them to the promised land. He draws a parallel between this story and the freedom we receive through Jesus' sacrifice on the cross. The preacher emphasizes that when we accept Christ as our Savior, we are set free from the control of Satan and God will provide for all our needs. He also highlights the importance of renewing our minds and focusing on thoughts that align with God's truth. The sermon encourages listeners to simplify their faith and not be corrupted by worldly influences.
Belonging
By G.W. North29147:53Christian LifePSA 27:8PSA 42:1PSA 62:5ACT 17:24ROM 8:23EPH 4:17EPH 4:21In this sermon, the preacher emphasizes the importance of surrendering oneself to Jesus and removing all barriers and excuses. He compares this surrender to holding someone stiffly in your arms, and encourages listeners to let go and allow Jesus to come in fully. The preacher also discusses the need to be patient and understanding with others, just as Jesus is with us. He highlights the ability to let go as a glorious thing that can prevent emotional breakdowns. The sermon concludes with the reminder that we are called to live like God and to be united with Him and with one another.
Doctrines (3.7.1985)
By Nigel Lee2451:18:01DoctrineEZK 3:16MAT 7:13MAT 13:49LUK 16:26JHN 20:19ACT 20:24EPH 4:17In this sermon, the speaker reflects on a life-changing summer experience that led to a transformation in his faith. He highlights four things that God did during that time: He emphasized the Lordship of Christ, the reality of hell, and the filling of the Holy Spirit. The speaker then turns to John's Gospel chapter 20, where Jesus appears to his disciples after his resurrection. Jesus commissions them to go and spread the message of peace and forgiveness, and he breathes the Holy Spirit upon them. The speaker challenges the audience to consider what is holding them back from fully surrendering their lives to God and urges them to write down what God has been saying to them during the conference. He emphasizes the importance of Jesus being the king of their lives, especially in the context of evangelism. The speaker concludes by emphasizing the need for the fullness of God's Spirit in carrying out the responsibility of spreading the gospel.
Evidences of the New Birth - Part 4
By Paris Reidhead13148:35New BirthACT 17:30EPH 4:17HEB 9:271JN 1:61JN 2:31JN 2:151JN 3:8In this sermon, the speaker discusses the importance of how we walk when we are alone and no one is watching. He refers to 1 John Ephesians 4:17 to understand the meaning of walking. The speaker emphasizes the need to keep God's commandments and warns against loving the world and its possessions. He also cautions against presuming to know someone's relationship with God, as only God truly knows the heart. The sermon explores the evidences of the new birth found in 1 John and highlights the significance of repentance and faith.
Denying Self - Eph. 4, Col. 3
By Phil Beach Jr.3054:00Denying SelfSelf-DenialSpiritual DisciplineEPH 4:17Phil Beach Jr. emphasizes the necessity of denying oneself to truly follow Christ, drawing from Ephesians 4 and Colossians 3. He highlights the importance of putting off the old self and embracing a new life in Christ, which involves rejecting earthly desires and excesses that lead to spiritual discontentment. The preacher calls for a deep introspection and repentance for covetousness and indulgence, urging believers to allow the Holy Spirit to govern their lives. He stresses that true love and forgiveness require self-denial and a willingness to be vulnerable, just as Christ demonstrated through His own suffering. Ultimately, the message is a call to live a life that reflects the love of God, free from the chains of self-centeredness and excess.
Changed by the Light
By Phil Beach Jr.2036:44Christian LifeWalking in the LightTransformationEPH 4:17Phil Beach Jr. emphasizes the transformative power of Jesus as the light that exposes darkness in our hearts and lives. He calls for a deep surrender to Christ, urging believers to invite His light into every area of their lives to combat the deceptions of the enemy. The sermon highlights the necessity of humility, recognizing our blindness, and understanding true wealth as found in Christ. Beach encourages the congregation to pray for a permanent residence of Christ in their hearts, enabling them to walk in the light and experience the fullness of God's love. Ultimately, he stresses that true change comes from being filled with the Spirit and living in the light of Christ.
Respect Unto All His Commandments (With a Review of Commandments in Ephesians 4)
By Hans R. Waldvogel0Transformation in ChristObedience to GodPSA 119:6EPH 4:171PE 3:8Hans R. Waldvogel emphasizes the necessity of respecting God's commandments, drawing from Psalms 119 and Ephesians 4 to illustrate the importance of living a life aligned with God's will. He warns against the dangers of disobedience and the subtle ways we can drift from God's commands, using the examples of David and Saul to highlight the consequences of straying from God's path. Waldvogel encourages believers to put off the old self and embrace the new life in Christ, which empowers them to live righteously and in union with God. He stresses that true respect for God's commandments leads to a deeper relationship with Him and the filling of the Holy Spirit. Ultimately, he calls for a return to the simplicity of faith and obedience in Christ.
Epistle to the Ephesians
By Arno Clemens Gaebelein0ACT 19:24ACT 20:31EPH 3:1EPH 4:7EPH 4:11EPH 4:17EPH 4:20EPH 5:1EPH 5:3Arno Clemens Gaebelein preaches about the city of Ephesus, the temple of Artemis, and the Apostle Paul's ministry in Ephesus. He emphasizes the importance of surrendering to God, walking in love, and imitating Christ in our actions. Gaebelein highlights the unity of the Spirit in the body of Christ, the gifts given for ministry, and the purpose of these gifts in building up the Church. He urges believers to walk in holiness, righteousness, and separation from the ways of the world, following the example of Christ's sacrificial love.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Walk not as other Gentiles walk - Ye are called to holiness by the Gospel, the other Gentiles have no such calling; walk not as they walk. In this and the two following verses the apostle gives a most awful account of the conduct of the heathens who were without the knowledge of the true God. I shall note the particulars. 1. They walked in the vanity of their mind, εν ματαιοτητι του νοος αὑτων· In the foolishness of their mind; want of genuine wisdom is that to which the apostle refers, and it was through this that the Gentiles became addicted to every species of idolatry; and they fondly imagined that they could obtain help from gods which were the work of their own hands! Here their foolishness was manifested.
Jamieson-Fausset-Brown Bible Commentary
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 (Th1 4:1 [ALFORD]; Rom 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; Rom 1:21; Th1 4:5).
John Gill Bible Commentary
This I say therefore and testify in the Lord,.... These words may be considered either as an assertion, and so a testimonial of the different walk and conversation of the saints at Ephesus, from the rest of the Gentiles; or as an exhortation in the name of the Lord to such a walk, the apostle here returning to what he stirs them up to in Eph 4:1 that ye henceforth walk not as other Gentiles walk, in the vanity of their mind; every natural man walks in a vain show; the mind of man is vain, and whoever walk according to the dictates of it, must walk vainly: the phrase is expressive of the emptiness of the mind; it being naturally destitute of God, of the knowledge, fear, and grace of God; and of Jesus Christ, of the knowledge of him, faith in him, and love to him; and of the Spirit and his graces; and it also points at the instability and changeableness of the human mind, in which sense man at his best estate was altogether vanity; as also the folly, falsehood, and wickedness of it in his fallen state: and the mind discovers its vanity in its thoughts and imaginations, which are vain and foolish; in the happiness it proposes to itself, which lies in vain things, as worldly riches, honours, &c. and in the ways and means it takes to obtain it, and in words and actions; and the Gentiles showed the vanity of their minds in their vain philosophy and curious inquiries into things, and in their polytheism and idolatry: to walk herein, is to act according to the dictates of a vain and carnal mind; and it denotes a continued series of sinning, or a vain conversation maintained, a progress and obstinate persisting therein with pleasure: now God's elect before conversion walked as others do, but when they are converted their walk and conversation is not, at least it ought not to be, like that of others: the Alexandrian copy, and some others, the Vulgate Latin and Ethiopic versions, leave out the word "other", and only read, "as the Gentiles", &c.
Matthew Henry Bible Commentary
The apostle having gone through his exhortation to mutual love, unity, and concord, in the foregoing verses, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32. This is solemnly introduced: "This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider, I. The more general exhortation to purity and holiness of heart and life. 1. It begins thus, "That you henceforth walk not as other Gentiles walk - that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here, (1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, Eph 4:18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged fRom. and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, Eph 4:19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but, (2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, Eph 4:20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity - the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (Eph 4:21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus. 2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, etc., Eph 4:22-24. "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things: - (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. "Be renewed in the spirit of your mind (Eph 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, Eph 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life. II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (Eph 4:25): "Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying." Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not," Eph 4:26. This is borrowed from the Septuagint translation of Psa 4:4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, Eph 4:27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, etc. "Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, Eph 4:28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin - Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, Eph 4:29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, Eph 4:31, Eph 4:32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to. In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, Eph 4:30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the previous verses it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.
Tyndale Open Study Notes
4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ. 4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.